SECTION I. § I.

INtending some useful Instructions The cohe­rence and explica­tion of the Text. for the Husbandman, I thought it best to take him, as God at first left him: This Scripture being best able to speak for the Anti­quity and Excellency of his Calling, though others will prove more apposite to speak, to his present Duties and Temptations.

The First Chapter of this Book is a most certain History of the Ancient Things: the Author infallible, the Matter important, the Style majestick, the Method exact and suc­cinct, the Pen-man learned and honest: A Chapter to be often read, with much Faith and great Thankfulness.

[Page 2] This second Chapter reviews and dilates upon the latter part of the former; for all that is said herein, must needs be done in the sixth day: And a great dayes work it was; in that day our Mother Eve was made, Eden planted, and our Father Adam put into it, to dress it and to keep it. Well for us if there had been no more work done that day; but the best of it is, the bones our Father Adam broke, our brother Adam (the second of that name) hath so pieced, that they are stronger than before.

But to be short; (as our Historian is) when God had instituted a Sabbath, vers. 2. 3. reca­pitulated some of the Creation, vers. 4, 5, 6, 7, 8. and described the garden of Eden, (be­fore which, in order of time, the subsequent story of the womans creation, should come in) He brings our first Parents in this Text, and settles them in a calling.

So that, this Scripture is a narrative of the first imployment of the first Man in the world. Ancient matters are the Subject of mens scru­tiny. 1 Chro. 4.22, 23. And these are ancient things. Speaking of those that dwelt among Plants and Hedges for the Kings work. Here is a piece of Antiquity. The Ar­cadians. long since would impose a belief upon the world, that the Moon was their Junior, and were therefore called [...]. But here is a true History of a Man, that was but two dayes younger than the Moon, and you have him here disposed into a Calling. Wherein ob­serve,

I. The Author of his imployment, [The Lord God.] The Author of our Being, is fit­test to be the Author of our Calling. And the [Page 3] Lord God took the Man Whom he made, which the Greek adds here, is not to be found in the He­brew., and put him, &c. Je­hovah Elohim, the Eternal Being, Father, Son, and Holy Ghost.

He took him (that is, as the Rivet. Museul. most judici­ous, from the place where he was created, though others hold, that he was created in Paradise And say the word Took may well be translated Left, as it is Judg. 3. 1.) and put him. The word in the [...] Hebrew signifies a gentle leading, as a mo­ther leads her child.

Kings may possibly cause the poor to be put apprentices, but they keep their state, and do it rather out of pity, than out of love: But the great God conducts this worthy creature Man [...], This Man into his new imployment. What love was there between God and Man, before Sin came between? The Lord his God brought him to house, he brought him to his farm, and permitted to him almost all the pro­fits thereof for his labour. Muse, in loc.

II. Here's the Place of his imployment, [The Garden of Eden] The sweetest place on earth. Described at large in the seven prece­dent verses, 1. By its Name, that signifies Pleasure it self. 2. By its Nature, a Garden, not for the Quantity thereof, being (no doubt) a Demesne of sutable largeness, for the great­est Prince then on earth; but for the sweet­ness and goodness of the place. Described fur­ther 3. by its Scituation, Eastward, to receive the first and most healthy rayes of the [...]un. And then so wooded and watered, as no place must ever expect the like: There was every Tree pleasant to the sight, and good for [Page 4] food, There was the Tree of Life in the midst of the Garden, and the Tree of knowledge of Good and Evil: And a most famous four­brancht River, that watered the Place: And here was our father Adam seated, as well as heart could with. All which particularities argue (no doubt) that such a real place there was, and is, however defaced: not so high as the Moon or middle Region of the air, as some have thought, nor that it compre­hends the whole Earth, as others, for whither then was Man driven upon his fall? much less, that all this was only an Allegory, for then (as Epiphanius well) the whole story must fall; If no real Paradise, then no Rivers, no Tree forbidden, no Eve nor Adam. A Place (though divers give great light, where to * Sr. Wal­ter Ral. Hot kins, &c. find the scituation thereof, yet) on purpose I think concealed, that we might search for another Paradise, whence we shall fall no more.

III. Here is the Kind of his imployment or Calling. The Lord God put him into the Gar­den, not to divide his time between sleeping, sporting, and feeding, though he was so great a Man; nor only to contemplate the excel­lency and goodness of his Maker, though he was so good a Man: But 1. to Dress, and 2. Keep the Garden. This word to Dress, in the Original, when it is applyed to God, signifies to worship and adore him; when it is apply­ed to man, to obey and serve him; when to the Earth, it signifies to till, to dress it: To [Page 5] subdue it, that it may serve us; or [as the Dutch Annot.] to husband it Pros [...]in­dere, irriga­ [...], severe, et st [...] qua sunt ejusmodi. Trem [...]l. n loc. God had given Man a good estate, [...]nd his Calling was to make the best of it, which was by husband­ing the ground, from whence he was taken. And also his work was to Keep it, which word is not used in opposition to selling or giving it, for in that age there was no purchaser to buy, nor silver to pay for land; and yet for all that this great Prince made all away, and put all his estate into his mouth at once, He lost all (no intail being made) at one unhappy throw. Nor is this keeping to be referred to Adam himself, To dress him, that is Adam, so August. but the Hebr. femin. makes a­gainst that. as if he were placed there, to keep himself: But the keeping here intended was to preserve it safe from danger. And though there were no imminent peril, nor vi­sible enemy, yet it was proper to a Garden to be husbanded within, and fenced without, and this was his work. Or to keep it in tillage, and in that dig­nity and beauty which it received thereby. Tremel. Indeed his Authority then was an Hedge, and the hardiest Lyon durst not stir against his Orders, no hurtful Beast durst come into all that holy Mountain: while he had peace with God, there was a League offensive and defensive between him and all the Creatures, so that he could dress his Garden with delight, and keep it with ease when he had done; and yet work and care he must. Come my Creature and my Friend (sayes God) you must have a Calling; Dress me this Garden, and keep it well. Here we must gather up two or three fragments, that nothing be lost.

SECT. II.

And first observe hence, That every man § 2. An Obser­vation. should have a Calling. It is a dangerous condition to be destitute of a Calling. If any man might have claimed freedome from im­ployment, sure our father Adam might. For his Descent and Blood, He was, saith the E­vangelist (Luke 3. last) the Son of God; For his Quality, He was, saith the Psalmist (Ps. 8. 5.) but little lower than the Angels, and crown­ed with glory and honour: For his Estate (ver. 6.) Thou didst put all things under his feet, all sheep and oxen, and the Breast of the field; He was high Steward over all the Earth, and all therein: For his Knowledge, Wisdome and Parts, beyond all his Posterity, the second A­dam only excepted, put all their abilities to­gether: And for his Grace and Holiness, He had the Image of God fairly graven upon him: And yet all these could obtain no Writ of case for this great-man, from an imployment. Pa­radise served not only to feed his senses, but to exercise his hands. If happiness had con­sisted in doing nothing, Man had not been im­ployed. All his delights could not have made him happy in an idle life; Man therefore is no sooner made than he is set to work; neither Greatness, nor Perfection can priviledge a fold­ed hand Bp. Hall Contempl.. Let no man then imagine, that he can be excused in idleness, or in an insignifi­cant [Page 7] Kind of life by his Desoent, Quality, E­state, Parts or Graces. When God Almighty had but one Child in the world, he bestowed him in a Calling. The Angels themselves must have a Calling, They are ministring Spi­rits; yea our Lord Jesus himself, though the fulness of the Godhead dwelt in him bodily, yet it is most probable, he was conversant in some imployment, until he entred upon the exercise of his Ministry.

A man may be said to be without a Calling, when he wants good imployment to fill up his time. No man hath one hour to spare in all his life, but should be spent either in doing or receiving Good; And therefore when Recre­ation is used for Pass-time, it loses the true end of it. Sure I am, we are commanded in the Scripture to Eph. 5.16 Redeem time, but no where to pass it away: In this sense it is a singular happiness that is Isa 65 20 mentioned of the Old man, that Filleth his dayes. And in general, when a man brings no good or profit to the Church or Commonwealth, That's one of no Calling.

For every man should be of some use in the Body Politick, as well as in the Body Mystical, or else he is but an Artificial member, a meer wooden legg. Though we are Of another world, yet we are In this world at present, and we must see that it lose nothing by us: As we are the better for it, and have our sub­sistence out of it, so we must make a consci­ence, that it be the better for us, and be prop­ped up by us. And indeed it is our Safety, as [Page 8] well as Duty, to be some way well imployed For he that is out of a Calling, is under the Devils Temptation, and from under Gods Pro­tection. If our Mother Eve had been as busie as our Father Adam, Satan had not so easily intrapped her in his temptation. Sometimes non vacat is as good a remedy against a temp­tation, as non licet, I have no Liesure will cut the tempter off, as well as I have no Leave. The flying Fowl is seldom smitten, but the sit­ting; and the busie man escapes many a snare; 1 Tim. 5.13. And not only idle, but tatlers also, and busie bodies, &c. Its a rare thing to be idle and no worse; An idle hand hath usually a bu­sie tongue, and those that do not what they ought, use to speak what they ought not.

And then he that hath no imployment, liv [...] out of Gods protection; As the Servant, that steals out of his Masters business, if he come in harms way, he hath the amends in his own hands; If ought befall him in his Calling, his Master will regard and help him. So if ought befall thee in thy Calling, God will bear thee out and bear thee up; But when evil befalls thee in no Calling, God is not bound to see to thee or provide for thee. Tertu [...]ian speaks of a Christian, who going to a Stage-Play was pos­sest by the Devil, who being askt, how he durst possess a Christian, who was set apart for God; answered thus, I found her in My place.

And besides all this, the Apostle layes down a golden rule 2 Thes. 3. 10. If any will not work, neither shall be e [...]t. God may justly say, [Page 9] Look to your selves, you live under no pro­mise or protection of mine.

Let this Note stand to convince all idle and useless persons, cyphers that stand for nothing, but to eat, and talk, and dress, and laugh, and dye: that never spend a drop of sweat, unless to pursue their pleasures, nor a considering thought, unless to provide for them; that be­stow the one half of the day to deck their bo­dyes, and the other half to defile their souls. Alass Sirs, what do you think on, if indeed you dare think of any thing unseen? If you would not be Brutes, and love not to be Saints, refuse not to be Men and Women; re­fuse not to obey Reason, you that scorn [...] sub­mit to Religion. Can you imagine that such noble Souls were given you for such worthless lives? will such accounts as these pass before the Judge of Heaven and Earth? Item†, Spent each day from five of the Clock in the Morning to Three afternoon, in dressing, paint­ing and perfuming, and three hours more at Night in unpasting and undressing again. Item, spent all one day in hunting, all the next in drinking, &c. How would Adam admire that such Sons, and Eve that such Daughters should proceed from them? How would A­braham and Sarah be asham'd of them? How will God and Christ be asham'd to own them, or glorifie them in Heaven, that never consi­dered to glorifie him on Earth? They then shall know that unprofitable Servants and Prodigals shall be packt together, and he that [Page 10] did not his Masters will, shall go to hell as well as he that crost it.

Receive then a word of Exhortation hence, O all Parents and Children that would go to Heaven; you Parents, get your Children into Christs School, and into honest Callings, and then leave them to God; whether ye be rich or poor, cast imployments for them, most suta­ble for their Outward, most safe for their In­ward Man. When Adam had but two Sons, Cain and Abel, they had each a Calling; though Cain was born to more Land than any man ever since, yet he had an imployment, Gen. 4. 2. Abel was a Keeper of the Sheep, but Cain was a Tiller of the Ground.

And then ye Children, be willing, and ear­nest for honest Callings. Idleness is sweet, but the bread of idleness hath no tast; Think not that your Priviledge, which is your Pu­nishment. Alass! ont of imployment, and then you are tinder for every spark; and if you be not fit for Earth, you are not fit for Hea­ven.

This in General, Our Father Adam iu Inno­cency had a Calling, and let every one that descends from him, write after him.

SECT. III.

But to be a little more particular, from the §. 3. A second Observati­on. Author of this imployment we may ob­serve, That its sweet to beled and put into a [Page 11] Calling by the Lord. As our Father Adam here By an Angel, a [...] Aug. Perer., God took him by the hand and led him into his Calling. He that is disposed by the Lord, is well provided for. Hagar was hard pos'd, Gen. 16. 8. Hagar (saith God) whence comest thou, and whither wilt thougo? She was disposing her self without her Maker, or her Masters leave, and so back again she is sent.

Now you are led into a Calling by the Lord, when your Prayers and his Providence have made the way. When good Jacob was turned into the wide world, he goes straight to Heaven, and there vowed this vow, Gen. 28. 20. If God will be with me, and keep me in this way that I go, &c. Then shall the Lord be my God. Was this vow in vain? In no wise; for his God kept him, and disposed of him well as heart could wish, and sent him back in two Bands, though all his stock when he went abroad, was his Staff. He that ventures into a Calling without God, goes without his guide, who hath said, Prov. 3. 6. In all thy wayes acknowledge him, and he shall direct thy paths.

And so when His Providence hath led the way. We have, in the disposing of Isaac into the world, both these together, Gen. 24. 14. Prayer went before, and Providence follow­ed after. And vers. 50. It is agreed, saith La­ban and Bethuel, The thing proceedeth from the Lord, we cannot speak a word against it. It is a sweet thing to sail with the gale of Provi­dence, [Page 12] and sharp to sail against it.

And then, when thy Calling is lawful, and thy ends right, it strongly argues that God leads thee into it, and this is a sweet thing.

For then you will bring honour to God, and that is the honour of a Calling; For whe­ther we live, we live unto the Lord, and whatsoever we do, it ought to be done to the glory of God, 1 Cor. 10.31. God hath a great­er Rent of glory from a poor Thresher, then from many a Prince in the world.

And then when you are led into your Call­ings by the Lord, you will better brook the inconveniences thereof: for every Calling hath some of these, which you will digest the better, when you are led into them by such an hand. The Cup which my Father hath gi­ven me shall I not drink? who can but cheer­fully drink the Cup that comes out of so good an hand? Lord! Here thou hast put me; though my work be hard, fare hard, usage hard, yet here I'le stay, till the same hand fetch me off again. And so holy Jacob, Gen. 31.40. In the day the drought consumed him, and the frost by night, and his sleep departed from his eyes, and yet twenty years he stuck to it. God had disposed him there, and his God should dismiss him thence, for so saith the sto­ry, Gen. 31.3. And the Lord said unto Jacob, Return to the Land of thy fathers, and to thy kindred, and I will be with thee.

And therefore, let me advise all that make any reckoning of God or of his blessing, Let him [Page 13] carve out Callings for you, and not carnal po­licy or carnal friends without him. Crave his direction and benediction, your wisest con­trivances he can blast with a breath, and de­molish your Castles in the Air with half a word; whereas if thou acknowledge him, though thy beginning be small, thy latter end he will make great, and they that are ru­led by him, he will never see them want.

SECT. IV.

IN the next place, let us observe from the § 4. A third observati­on. Place of his imployment, The Lord put him into the Garden of Eden, That its a great pri­viledge to be placed in an Eden, that is Comfor­tably. Our Father Adam had the finest Seat in all the Countrey, the sweetest on Earth, and the nighest unto Heaven, he had the dew of Heaven and the fatness of the Earth.

Now when your temporal, corporal, and spiritual conveniences are greater then their contrary inconveniences, then is your scitua­tion comfortable. And God expects that you praise him more, and serve him better then o­thers, Psal. 16. 6, 7. The lines are fallen to me in pleasant places—I will bless the Lord. The sweeter Seat, the greater Rent you must pay unto God. When thou lookest on thy habitation, bless the Lord; when thou walk­est in thy ground, bless the Lord; many others they have barren ground, rotten house, un­wholsome [Page 14] Air, dangerous scituation; now if it be otherwise with thee, say not I have got­ten this by my wit, or labour, or sword, but Lord thy right hand, and t [...]ine arm, and the light of thy countenance, because thou hadsta favour unto me, Psal. 44. 3.

If you didst but see in a glass, the misera­ble houses of many a child of God, you would bless the Lord upon your knees, and never re­pine at some petty inconvenience that troubles your mind; yea make a step somtimes into the poor mans Coat, and behold the pitiful a­biding that he hath, and then praise the Lord; who setteth the bounds of your habitatio [...]s, and who might have taken an house for thee in Bedlam, in a Dungeon.

But this is not all, Verbal praises cannot pay off real Mercies; and therefore see you make a sutable return of honour and service unto God. The Sun shines on the Stars, and they reflect light on us: so seeing God hath so singularly provided for you, be singularly useful to him. If you be lean in a fat pasture, you may be justly turned to Commons. If Is­rael be unfruitful in Canaan, he must be sent to Babel, Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulness and gladness of heart for the abundance of all things, Therefore thou shalt serve thine ene­mies in the want of all things. The nearer and liker to Heaven thy place is, the better; how­beit, any habitation on this side Hell, may con­tent a poor sinner as thou art.

SECT. I.

AND now we are come to the Kind Cap. 2. The main Doctrine, Descripti­on and Lawful­ness of Husban­dry. of this great Mans imployment, and this was to Dress and keep the ground, to be an Husbandman, from whence we gather this Doctrinal conclusion.

That Husbandry is a most ancient and ex­cellent Calling.

It was a wise answer of Father Latimer, § 1. The chief Doctrine delivered. when his Enemies accused him to K. Henry 8. for his malepert preaching before him a little while before, said He, Your Grace hath many fitter persons to preach before You than my self, and I would be glad to be dismis't. But if there be no remedy, but that I must preach before the King, I will preach as to a King, and sutable to his place; which answer took well, and got him off: Even so, My dearly Beloved, since it is my lot to preach in the Country among Husbandmen, I will preach [Page 16] as to Husbandmen, something sutable to your Calling, and that from this Text and Do­ctrine.

In the handling of this Subject I shall shew 1. What an Husbandman is. 2. The Law­fulness of his Calling. 3. The Excellencies thereof. 4. The Inconveniences. 5. His Temptations. 6. His Lessons from his Call­ing. 7. The Graces requisite. 8. The abuse of it. 9. His Designs. 10. Some Rules for him in his Calling. And first of the First, viz. What an Husbandman [...]s.

I shall take him here in his largest Capacity; for since our Father Adams time, divers other Callings have been cantelled out of it, but he had it intire; and as he left it, I shall take it in this place.

A Husbandman is a man that works profit The De­scription of an Hus­bandman. out of the Earth, that makes the ground that bred him, keep him; that makes the Earth bear his charges to Heaven. And so the Ho­ly Agricultura est Ars quae docet Usu ram cum serrafacere. Ghost describes him, Jam. 5.7. The Hus­bandman (first worketh, then) waiteth for the precious fruits of the Earth. At first this was done without toyl, The ground was dress'd with as little pain, and as much pleasure, as now it's walkt on, or as a tree is prun'd; but since the Fall, the Calling is somwhat worse, (All Trades decay) but yet a good Husband may mend it. A Christian Husbandman, that can husband his Husbandry, may live com­fortably here, and happily hereafter.

A Christian Husbandman is a man with his [Page 17] hands in the Earth and his heart in Heaven; he lives above that which he cannot live without; he is daily Digging his Grave, and at length layes him in it; he makes the Earth to feed him, and at last to cover him: The Physitian is bred out of the Corruption of our Bodies, and the Lawyer is bred out of the Corruption of our Manners, The Tradesmen live upon one another, But the Husbandman lives upon the precious fruits of the Earth, and sustains them all.

SECT. II. §. 2.

THe Second Point to be handled is, The II. The lawfulness of Husban­dry. Lawfulness of his Calling. It stands men upon to be well assured of the lawfulness of their Callings, else every stroke they take in them is Sin. In the choice of Callings, think of this, Is my Calling lawful? And am I law­fully called into it? No Calling on earth hath precedence to this for lawfulness. Its true, the lawfullest Calling may be abused by a graceless man. That transcendent Calling of the Ministry, the Sons of Eli, 1 Sam. 2. 17. did so abuse, that men did abhor the offerings of the Lord. Wo, wo for ever (if they repent not) to all such Hophnites, that drive the Lords people from the Lords offerings. But this can lay no imputation upon that worthy Calling, A Spider can suck poyson from the sweetest Flower; and so a bad Husband may make [Page 18] shift to grow bankrupt on the best Calling in he World; but yet in its self the Husbandman hath as much to say for the lawfulness of his imployment, as any man under Heaven. For

1. It is a Calling of Gods choyre, and that is the best Portion that God carves; If there had been the least sin in it, he would never have disposed our Father Adam into it. He In old Rome if a man were degraded from the Rustick to the Urbane Tribes, consisting of Artisans &c it was thought a great dis­grace. Plin l. 18. c. 3. that knew all the Callings that men would invent, he pitcht upon this: And he chose it for his eldest Son, and you know men will serve the first, best. God tells his people Isra­el, he would bring them to a Land, that he had spied out for them; and if there be an happy place on earth, God can spy it out: why, this was a Calling, that God had spied out for his Eldest Child Adam; Therefore lawful no doubt.

2. It is a Calling of mans industry, and so the more lawful. When a Calling is driven on only by Art and Cunning, there is sin e­nough in such Callings; but the Hand is more innocent than the Head. There is no guile in innocent labour. The sweat of the Browes is harmless sweat. If there be any flaw, it is in the Man, not in the Husbandry, which is as innocent as the state of Innocency it self.

Indeed most other Callings are lawful too in themselves, but they border more nearly upon sin and temptation, than this doth. They may be more profitable, but cannot be more lawful.

[Page 19] Think of this, Poor Husbandman, to thy comfort; when thou art sweating at thy Plough, This is heavy cheer, But I am in my Calling, my lawful Calling. This Sweat needs not to be repented of, I need not wash this sweat with tears. Though this be painful, yet it is not sinful. The lawfulness of it will make amends for the painfulness thereof. And that is the Second Head, namely the Lawful­ness of the Husbandmans Calling.

SECT. I. §. 1.

The First Excellency of the Calling of an Excel. 1. God was the imme­diate Au­thor of it. Husbandman is, That God himself was the immediate Author of it. So saith the Text, The Lord God put him into the Garden, to Dress and to keep it. Here are his first Indentures drawn in the state of Innocency. And when he had forfelted these, and broken one materi­al Clause therein, about eating the forbidden fruit, yet we find God again, after the fall of our Father Adam, putting him into this Call­ing Nil ta [...] r [...] ­gale vide­tur quam studium A­gri colendi. Xenoph. And tells that Cyrus that great King sow­ed himself a Field, & set Trees with his own hand again, Gen. 3. 23. So the Lord sent him forth from the Garden of Eden, to till the ground from whence he was taken. So that this Calling was of Gods own invention. We read Gen. 4. 20, 21, 22. who were the Fathers or Authors of this and that Calling, but the Husbandman is Apprentice to none but God. Isa. 28. 24, 26. Doth the Plowman plow all day to sow? doth he open and break the clods of his ground?—His God doth instruct him to discretion, and doth teach him. And he must be well taught that God teaches. Let us advise, sayes God, what Calling shall we pitch upon for this worthy Creature? How shall we dis­pose most nobly of him? what imployment is worthy of him that wears our Image upon him? Then falls in this excellent way of Hus­bandry; He shall be an Husbandman. Now it is a maxime, A summo Bono nil nisi bonum. [Page 24] The Sun may sooner send out a Cloud, then the Chiefest Good authorize any thing, but what is excellent. As on the contrary, The sin of Lying hath this base preheminence, that it was the first-born of the Devil, He is a liar and the Father of it; He stands the first Liar on record; So our Husbandmans Calling hath this high preheminence, that God was his only Master, and he his first Apprentice. And therefore of all imployments, he hath most reason to stand up for God, and depend on him.

It was the highest ambition of the heathen Artificer, to derive their Arts from some of their Gods, but alass their Gods were men, the most vile and wicked men: and if they ac­counted it an honour, to receive the original of their Occupations from such, how much greater honour hath the Husbandman, who hath the Maker of Heaven and Earth, for the Author and Inventour of his Imployment?

SECT. II. §. 2.

A Second Excellency of the Husband­mans Excel. 2. The Holy Ghost brings most com­parisons from it. Calling is, That the Holy Ghost brings most Comparisons from it. Most Books in the Scripture full of them. Plowing, Plant­ing, feeding, &c. The Husbandman hath scarce a Tool, but it is put into the Canon of holy VVrit. If the Holy Ghost would teach by a [Page 25] Parable, he goes to the Husbandman, Mat. 13. A Sower went forth to sow. If Jesus Christ, would threaten by a Parable, the Husbandman shall be an instance, Luke 20. A certain man let forth his Vineyard to Husbandmen, &c. If the Holy Ghost would Comfort by a Parable, he goes still to the Husbandman, James 5. 7. Be patient therefore, Brethren, to the Coming of the Lord: Behold, the Husbandman waiteth, &c. God in these descending unto us, because we cannot easily ascend unto him, and making use of this world to instruct us about another. So that every business of the Husbandman, may well be a Sermon to him, seeing God himself hath taken the Text. And this I think is one Design of Parables, not only to bring down heavenly things to our Understandings, but to scrue up our Hearts by our sight of things be­low, and imployment herein, to heavenly thoughts and applications. So that it appears a great honour, that God hath done to Hus­bandry, to inoculate it so into the Scripture, and to ennoble the same, by applying it so much to heavenly Uses.

Yea the Lord himself hath taken the Name of an Husbandman upon him, John 15. 1. I am the true Vine, and my Father is the Hus­bandman, &c. As the King will be free of some Company, and a great honour it is unto them. As King James was free of the Cloth­workers Company. K. Charls I. of the Com­pany of Merchant Taylors. K. Charls II. of the Company of Grocers. So the King of Hea­ven [Page 26] seems to choose to be free of the Company of Husbandmen, and that is much for their Honour, Profit, and Instruction; so that he who reproaches the poor Husbandman, doth in a sort reflect upon God himself, who will uphold the Company of Husbandmen to the end of the world.

SECT. III. § 3.

The Third Excellency of the Husband­man Excel. 3. He de­pends most on God. is, That he lives and depends most up­on God. From Seedness to Harvest, he is bound to a constant dependance on God, and from Harvest to Seedness again. He wants Rain, and he goes to God; next he needs fair wea­ther, and to God he must go again. This month he would have Frost, it will cherish his Corn: Another Month the Frost would spoyl his Orchard; One while he should have Snow, it would keep his ground as warm as Wool, at another time it would starve his Cattle; At one time he longs for Wind, to pu­rifie the Air, at another time he is afraid of it, least it beat down his Corn: And this conti­nual need sends him unto God, who giveth his Snow like wool, and scatt [...]reth the hoary Frost like ashes, who giveth his Wind to blow, and the Waters flow, and fitleth him with the finest of the Wheat, Psal. 147. 14, 16, 17. So that we may say of the Husbandman, as 'twas said [Page 27] of the Land of Canaan, Deut. 11, 11, 12. The Land is a Land of Hills and Vallyes (not like E [...]ypt, which being a Plain, depended upon the constant overflowings of Nilus, to make it fruitful, but this) drinketh water of the Rain of Heaven, a Land which the Lord thy God careth for, the eyes of the Lord thy God are alwayes upon it, from the beginning of the Year to the end of the Year. Even so the Hus­bandman hath a Calling, that the Lord must care for him, from the beginning of the Year to the end of the Year, And this is the Excel­lency of it. They are base Callings that de­pend on Man, (though many cringing Cour­tiers will not think so) but they are royal Callings that depend on God. Servants know their wages, but the Child depends; and who hath the more excellent place, think ye? The good Husbandman exercises, his Faith and Patience every day. Some Callings find exer­cise for Corruption, but this Calling finds ex­ercise for Graces; And he when he cannot pray for Grace for his Soul, yet can pray for fair weather for his business. Of all men he had need to learn to pray, and that in ear­nest.

SECT. IV. § 4.

A Fourth Excellency of Husbandry is, That Excel. 4. It is au harmless Calling. it is an harmless and deceitless Calling. There is not naturally nor usually that fraud [Page 28] and cunning in the Husbandman, as in other men. In many Callings, deceit is half the Trade; but plain dealing is the genuine frame of the good Husbandman, Gen. 25. 27. Esau, he was a cunning Hunter, but Jacob was a Plain man, dwelling in Tents; void of dissi­mulation and deceit; And he, we must not lose him, he was an Husbandman in our large acceptation, for our Father Adam was not set only to dress the earth, but to keep it too, and all that fed thereon. A plain man is the very description of an Husbandman. The States­man deals in policy, the Souldier in cruelty, the Trades-man in dissimulation; the deepest policy of the Husbandman is to get bread for his Family, and pay his Rent; his greatest cru­elty is to dig into the Bowels of the earth, his cunningest dissimulation is in fraying the fowls from his Corn, and to trappan and draw in a Rivulet to water his Medow [...]: Those are his Designs. If he can but ensnare the Birds that harm him, hee'l never over reach his B [...] ­thren that hurt him not. If he can learn cun­ning to sow his ground in the fittest time, he never contrives to [...]eap where he did not sow. And so though his income be not great, yet it is as solid as it seems; he hath shorter Com­mons, but others have a larger reckoning; and that estate which comes too soon, seldom stayes too long with any man.

Indeed in this Iron Age, too much fraud is stollen under this coat offreeze, but in the be­ginning it was not so; nor yet can the Hus­bandman [Page 29] cogg and flatter and circumvent with that impudence which others have: he Plowes not with the subtle Fox, but with the laborious Oxe; and if he cannot thereby reach a livelihood, hee'l rather fare hardly, himself, than deal hardly with his Brethren. Here, says he, I might sell bad for good, or less measure for full measure, but so might my next Crop be blasted; and if I deal deceitfully with men, my Kine and Sheep might next time cast their Young, and deceive me. I will be just and ho­nest, sink or swim. Plain dealing is my only Jewel, and though by using it I dye a beggar, yet shall I be one of Gods poor, and then I care not.

SECT. V. §. 5.

A Fifth Excellency of this Calling is, That Excel. 5. It was the first Call­ing. it was the first Calling in the World, and sustains all others. There hath been great strife about the Antiquity of Countryes, and many Arguments have been tost. The Egyp­tians somtimes shewing fair, Cards for their praecedency, and then the Phaenicians other grounds for theirs: But in Antiquity of Call­ings, A mistake that Saturn taught it [...] to Janus & the Italians after Jupi­ter had ex­pell'd him Crete, and that there was none in the Gol­den Age. See Plin. de invent. Agricult. l.7 none can contend with the Husband­man: for ere the Sun had gone three dayes Journey, he was busie in the field; so that the Spade or Plow is the most ancient Coat of Armes that can be given by Herald. And then [Page 30] our Father Adam liked the Calling so well, that he put his eldest Son on this imployment Gen. 4. 2. But Cain was a Tiller of the ground. And so from Father to Son this Calling hath past to this very day in a lineal succession. And these Callings that now outbrave him, were at first Colonies and derivations from this their Founder. For man must have Raiment, and hence the Clothier; and an house to dwell The chief estFamilies in Rome had their names first from their skill in Husban­dry and Corn. As the Bubulci, Pilumni, Fabil, Piso­nes, &c. Id. l. 18. c. 3. in, and hence the Builder; and tools he must have for his business, hence the Artificer in Brass and Iron; and some recreation when he is weary, and so Jubal must have his Custom, Gen. 4. 21. But his Plow maintains them all. From his sweat comes the Trades-mans liv­ing, and through his painful hands comes his Landlords Silver-lace. Yea Eccl. 5. 9. The Profit of the earth is for all; the King himself is served by the Field. As it is with a Ship, for all the rich lading and gallant passengers that are in her, for all the curious works, Cabbins, and carving on her, without the Rowe [...]s be­low and the Wind above, she is but a fine Cy­pher, and an useless Bulk: So all the Trades­men, Statesmen, and Gallants in a Nation, would signifie very little, without the cares and labours of the Husbandman; If Gods Pro­vidence above, and his Plough below stand still, we must all shortly beg or starve.

It is reported of Willigis, a Wheelers Son, (Nephew to the Husbandman) that being made Arch-Bishop of Mentz and Elector of the Empire, he gave in his Coat of Armes, [Page 31] Three Wheels with this Motto (written in his Bed-Chamber in great Letters) Willigis, Willigis, recole unde veneris, Remember from whence thou camest. It little becomes the Child, when advanced to honour, to forget his honest poor and aged Parents; seeing without their concurrence he had never re­ceived a Being: And it doth as little become our splendid Gallants, or richest Merchants, to despise or look big on the first of their Line, the poor Husbandman, This is to forget the Rock whence they were hewen, and the hole of the pit whence they were digged.

SECT. VI. § 2.

THe Sixth Excellency of the Husband­mans Excel. 6. It is a Cal­ling of less Temptati­on than o­thers. Calling, is, That it is a Calling of less temptation than others. Not that he is without temptations, as you will hereafter see, but his Temptations are not so strong, as in most other Callings. For 1 John 2. 16. We read of many Kings that have em­braced this Calling, whenthey have left theirKing­domes; as Dioclesian, Attalus, He­ro, Archs­laus, [...], Vlysses father. All that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life. Now his labour keeps down his lust, and his pover­ty helps to quell down his pride, and sure his worldly Desires cannot compare with those of vaster Estates, seeing the more a man hath, the more unsatisfied are his Desires. Joseph and Benjamin were own Brothers, but Joseph is exalted at Court, and Benjamin is seated in [Page 32] the Country; and now whether proves the safer? why, Benjamin he comes to Egypt hum­ble, and modest, and sober; but Joseph, though 'tis like the better man, yet he is gotten into the Court fashion, and hath by the Life of Pha­raoh at his tongues end. Nay one and the same man, holy David, who more chast and innocent in the Countrey, among his Sheep? but he was not so at the Court: So that as many great Oaks and Cedars fall, when Shrubs do keep their standing in a storm, so the great and rich and mighty ones of the world are often entrapped in lust, envy, pride, and Atheism; when the poor honest Hus­bandman is kept innocent and cleer.

I do not say but he hath an Heart too like other men, and perhaps would be as bad as they, if he had wherewith: But he hath not so great temptations, his God doth not give him Wind and Tyde, least he should drown himself: The Lace on a proud Tradesmans Cloak, would suit the Husbandman all the Year, and one of his Dinners would find his house the Month about; but yet he is adorn­ed with the orient Jewels of Grace within, and tasts more Covenant comforts at an Ordi­nance, than the other doth in seven years. He hath not his Beauties in the Windows to allure him, nor the sparkling Wine to entice him, the newest Fashion is so far from entan­gling him, that it's ugly in his eyes; the charms of Musick do not inchant him, he is more taken with the musick of his Bees than [Page 33] any other. His Children are his usual Re­creations, and his spare time he spends with them. And his Dinner of herbs with the love of God feeds him more safely, than a stalled Oxe, and Gods hatred with it.

SECT. VII. § 7.

THe seventh Excellency of the Husband­mans Excell. 7. God may be most read in his Creatures herein. Calling is; That God may be read most in his Creatures therein. So that when others are studying self in their Callings, he is study­ing God in his calling. Though it may be he cannot one letter on the book, yet he can study God in the two-fold Glass of his Ordinance and his Creatures. And he hath an advantage herein above most other callings, in that his Business lies among trees, and flowers, & grass, and cattel, and even all the creatures of God. And Gods creatures are a book in Folio, each creature is a word, and each part of it a letter, out of which an holy heart may spell exceed­ing much of God, and converse with him, as in an Ordinance, all the Day long.

So our Father Adam did; Loving Father, sayes he, Here is thy wisdome, there thy mer­cy, in yonder Heavens thy Power and Glory, the whole Earth is full of thy Riches. And thus as the Sun is best seen in the water, so doth the religious Husband-man better and oftener fee God in his creatures, than many [Page 34] Philosophers and Divines in their books. Fa­mous is that instance of the honest Poor man, whom One of the Ancients found weeping over a Toad; to think of the wonderful good­ness of God, that had made him a reasonable creature, and not such a Toad; whereat the learned man cryed out, Rapiunt indocti coe­lum—these unlettered Country-men run away with heaven, while we do onely talk thereof.

The School-men say, there is four wayes of knowing a man, and so of knowing God;

1. In vestigio, by the print of his foot, so we know that he is a man, but not who it is in particular.

2. In umbra, by his shadow or picture, here we know how tall and great he is.

3. In speculo, In a glass, so man saw God at his first creation.

4. In Filio, In his Son, so we know a mans name and nature very much.

Certain it is, that an Heavenly heart meets God in his way in every thing: he sees the foot­steps of his power, wisdome and mercy in the creatures, his very picture in his Saints, his glory in the glass of his Ordinances, his very bowels in his Son.

The husband-man can read in a morning a sweet lecture of Dependance on God, upon the fowles of the air; of the Providence of God, in the lillies of the field; of the wisdome of God, in ordering the rivers to water the earth; of the power of God in preserving his corn, and [Page 35] bringing it up. Presentem (que) refert quaelibet, herba Deum.

SECT. VIII. §. 8.

AN Eighth Excellency of Husbandry is, Excell. 8. This Call­ing makes neither to [...] Rich nor Poor. That it makes a man neither too rich nor too poor. And this was a wise mans choice and prayer. Prov. 30. 8. Give me neither poverty nor ri [...]ches: not but that God can make either of them blessings, and many a man hath gone to Heaven out of a Palace, and ve [...]y many out of a Cottage; but the middle state is the safest, and that is the Husband-mans condition; his state is above Pitty, and below Envy. They that pity him, know not his comforts and con­tents; Herod. lib. 1. p. 12. The [...] at Delphos did ad­judge one Aglaus most happy, who labouring a little [...] in Arcadia, never went out of it, and desiring little wealth, had little Trouble in his life. [...]. [...]. and they who envy him, know not his cares and labours, I dare say never paid his Rent. Solon accounted Tellus the Athenian, the most happy man, for living privately on his own Lands; and thus the Husbandman is happy. That food is best, that makes a man neither too lean and languid, nor too fat and foggy; and that state is best, that gives a man food convenient for him.

For as for Riches, they are mercies, but they are dangerous mercies; Sin never prospers more then in prosperity; it doth emasculate and effeminate the spirits, and nourisheth so many weeds, that the winter of affliction hath much adoe to master them: How loth are men [Page 36] to deny themselves, when they have a great self to deny? how loth to dye, that have so much to leave? what cares must needs invade their prayers, and break their Rest, that have abundance? And how hard is it to be full and not forget the Lord, grow lazy in Religion, and love the present world? So that a wise man will be as much afraid to be rich, as o­thers are to be poor. Now the Husbandman is seldom sick of a surfet; If he can reach wholesome meat and cloaths, and pay his rent, and put his children in a way to live, he hath his desire.

And then on the contrary, Poverty is a wofull Disease, makes a man unuseful, heart­less and burdensome, and hazzards him on un­lawfull courses; He may be tempted to di­strust providence, and so steal, and take Gods name in vain; and except mens hearts were softer, more will pity him than relieve him: Now the Husbandman, though his fare be be hard, and his rayment course, yet he is kept from stealing; instead of begging he relieves the beggar, and makes amends for the small­ness of his Alms, with the smiles that go with it. As our Holy Statist saith, though he wear Fu [...]ler H. S. tin in his buttons, yet hath he silver in his pocket, and if he wear russet clothes, yet he makes golden payment.

SECT. IX. § 9.

THe Ninth Excellency of Husbandry is, Excell. 9. It is a Call­ing of greatest necessity. That it is a Calling of the greatest neces­sity. It is none of the trades that the world might well live without. Some callings serve the Delight of man, some his Fancy, some his Lust, but this serves his Necessity. Now Ne­cessity sets the price on things. Sole & Sale nihil utilius. The Commonness of the Sun in Heaven, or the Salt upon Earth, doth not di­minish from the worth of them, because they This is a good work for neces­sary uses, Tit. 3. 14. are so necessary: So the multitude of Hus­bandmen abates not their excellency, we can­not live without them. You would read but faintly, nor I write this that you are reading, but for some. Husbandmans sweating last har­vest. How should God have his Rent for all these creature comforts, but through his help? Or how should man have a livelihood with­out his fore-cast? The Earth would quickly return to her bryars and thorns without his culture. Instead of Roses we must have Net­tles, and instead of Corn, brambles: And therefore let him have his honour, we cannot live without him.

As Grace is the one thing needful for the Soul, it lives not a day in a true sence with­out it; so Bread is the one thing needful for the body, and it dyes without it: without the [Page 38] staff of bread we fall to the ground; and who can provide for bread without the Husband­man? Plutarch tells of one Pythis, a great Prince, that having discovered some rich mines in his territories, imployed so many of his Subjects there, that tillage being neglect­ed, a general dearth followed. His prudent Queen, being sensible of the calamity of the Country, when her Husband came hungry to dinner, had procured the Bread and Meat to be artifi [...]lly made of Gold. The King was delighted with the deceit, till being through­ly hungry, he called for real meat: Nay, (says she) if you imploy all your Subjects in your Mines, you must expect to feed upon Gold, for nothing else can your Kingdome afford. So that the digging in the mines must give place to the Husbandmans digging in the ground, else they'l dig but a while. You re­member that pretty Fable, of all the members mutinying against the Belly, for that they did all the work, and she devoured all the meat; wherefore they resolved to cut her short, she should labour as well as they, or fast for it. Ac­cordingly they deal with her, all the members refuse to help her: but e're long the hands lan­guish, the legs grow feeble, the eyes dim, and the head light, and soul and body had like to have taken leave: At length they see their errour, and perceive that the belly maintain'd them all, and for all its [...] they could not live without it, and so renewed their care thereof, and then their strength was renewed [Page 39] even so, though the Husbandman have but a low situation in the body politick, yet' if he be discouraged, neglected, or should surcease, all degrees of men would be at a loss, and from the crown of the head to the sole of the foot, the body politick would be sick.

SECT. X. §. 10.

THe Tenth Excellency of the Husband­mans calling is, That it is an healthful and Excell. 10. It is an healthful and chear­full Call­ing. chearfull Calling. His labour is his Physick, and he purgeth through all his pores; A Do­c [...]our is seldome seen in his house, he lives a­bove them, and mostly lives without them, unless it be that Colledge of Physitians, Dr. Diet, Dr. Quiet, and Dr. Merryman, as you use to term them. He hath no superfluities at his Table to beget crudities in Fons, speculum, gramen [...] sunt alleviamen. his stomack, is not inflamed with Sack, nor drown'd in Green grass, clear glass, and fountains pure, Refresh eye sight, long to endure. Mr. Austen. flegm, nor sunk with poring Melancholy. He is singing at his work, when others are puling in their chambers. And though he have not riches and honour, which are onely in Wisdomes left hand, yet he hath length of dayes, which is in her Right, and that's better, Prov. 3. 16.

Hence it is probable, that Vzziah, 2 Chro. 26. 3. lived and reigned longer than any King [Page 40] before him, for vers. 10. it is said, He loved Husbandry, a calling it seems not unworthy the love of a King. Sixteen years old when he began to reign, and he reigned fifty two years in [...]erusalem, which though we cannot perem­ptorily The va­pours of fresh earth by digging condense & refresh the spirits. Bacon Hist. of Life and death, pag. 207. 28. Who saith, That moderate exercise, fresh airs, [...]leasant odours, and wholesome meat and drink, all pro­fitable to long life, pag. 179 180. The Husb [...]ndman hath all these. A certain great Lord who lived long, had every morning at his awaking a clod of fresh earth laid under his nose, for the smell thereof. Id. ascribe to his love of Husbandry, yet considering their wholesome imployment, and the refreshing scents from the earth it self, together with the long life of most of that calling, we may fairly guess at it.

It is a true saying comparatively taken, Qui medi [...] vivit, misere visit, He is a woful slave, that's bound to the rules of Physick; when a man cannot rise, nor walk, nor eat without exactest circumstances: This is the life of ma­ny a Noble Man, and sickness is worse than this; a Cottage with health, is better than a Crown with sickness: But our Husbandman is mostly freed from both these; he is feasted and physick't too, most of the year, with the sweet smells of fragrant flowers in the field; rare tunes of the sweetest and cheapest Cho­risters of the Woods; refreshing sights of a fair crop; and finds more taste in his dinner of herbs, than many others in their variety of dainties. And when God hath blest him in the labours of the day, he can come home and [Page 41] sing and rejoyce with his Wife and Children at night, as if he had a set of Minstrels, Psal. 147. 12, 13, 14. Praise the Lord,—for he hath blessed thy Children within thee. He ma­keth peace in thy borders, and filleth theewith the finest of the wheat. It is a chearful Calling. When Envy gnaws upon the heart of the Great man, and fear and care upon the rich Merchant, this man commits his affairs to God, and layes down his cares with his cloths by his bed side: And you shall hear more hearty, I am sure more innocent laughter by his fires side, than by his Landlords; And after all, Eccles. 5. 12. The sleep of the labour­ing man is sweet, whether he eat little or much.

SECT. XI. § 11.

THe Eleventh Excellency of the Husband [...] Excell. 11. It is a sa [...]e Galling. mans calling is, That it stands on safer grounds than most others. The highest steps of Greatness are usually the most shppery, and all the ambitious man gets by his climbing is, that he hath the further to fall. —Tollun­tur in altum ut lapsu gra­viore ruant. Claudian. [...]. 1. The greatest Statesman stands at the mercy of his Prince, and of his Enemy; and if he fall, he never rises again, they meet with martial law, where a man can offend but once: But the Husband­man if he fall, his corn miss, or his cattle dye, he makes shift to get up again in time, Et qui cadit in terram non habet unde cadat, his fall [Page 42] is not so high as to break his bones. The Merchant, he meets with certain losses, and un­certain gains, one puff of wind sometimes un­does him, one Pirate makes him a beggar; now the Husbandman hath a ship sayling in his field, which though it go slower, yet oft moves surer than the other, and the Mariner comes for more Collections abroad, than the Husbandman.

If men would be quiet, the Lawyer would be troubled; and if they would be temperate, the Physitian would be sick. So that if the World should grow wise in her old age, those two callings would be in great hazzard; but as long as the world lives, it must have meat, and the trade of plowing will never be out of request. Nay, the Husbandman hath many sweet promises for his security. God hath pro­mised that the Earth shall increase and mul­tiply, that seed-time and harvest shall not cease, Gen. 8. 22. That he will give the for­mer and the latter rain in its appointed sea­son. That the diligent hand shall be made rich, yea, that his Oxen shall be strong to la­bour, his sheep shall bring forth thousands in the streets, that he shall eat of the fruit of his labour, and that it shall be well with him.

SECT. XII. §. 12. Excell. 12. This Call­ing is a great friend to Piety.

The Twelfth Excellency of this Calling of an Husbandman is, That it is a greater [Page 43] friend to Piety, than most other Callings. Others may have more time, but this hath as much opportunity to get to Heaven. Others may have more religious Notions, but he hath more re­ligious Motions, Others may out-wit him in Religion, but few shall out-pray him. The Gentleman his neighbour will have a finer Bible, but he will use it oftner to his Comfort. His learned Minister will dispute better for the truth than he, but he will suffer for the truth as much as he. Aegidio, a Spanish Di­vine, was Dr. and Reader of Divinity in two Uni­versities, yet was no body at Preaching till he was instructed by a plain Countrey­man. Mr. Clark Mart. pag. 225. And if you trace him, you shall find as Devout a Prayer in his family, as feeling a Grace at his Table, as where there is a finer House, and a fuller Table. Nay, when others put off God with any scantling of Pray­er, That day hath seldom past, wherein there hath no Chapter been read, and Psalm sung a­mong his family.

Nay, his very Calling furthers him much herein. Noah that was so perfect and up­right a man in that forlorn Generation, He Gen. 9. 20. began to be an Husbandman; Though I may not say his Calling made him an upright man, yet they agreed marvellous well together. His Religion is not perhaps so plausible, but it is most sound; and what he wants in Wording it, he hath in Hearting, and in Doing the whole will of God, I say his calling furthers him in it. He hath such need of Gods daily goodness, and so duely heares from him in his Mercies, That prayers and praises are his constant fare. He is pretty well wearied in the world, and so Prayer is wel­come [Page 44] to him; It is an ease and refreshment [...] him, which is work and trouble to others As sleep is welcome to a labouring man, not s [...] to Children, that care not for going to bed because they are not weary; So Death is wel­come to the Religious Husbandman, because henceforth he rests from his labours: And while he lives, his Dross is onely upon the Earth, but his golden precious spirit is soaring into Heaven. His spiritual estate like his tem­poral is herein fully as good as it seems; and in short, when the Power of Godliness is lost e­very where, you may find it in his house and heart. Cato re­ports, that if one were call'd by the name of a Good husband­man, he was prai­led in the highest d [...] ­gree. Plin. lib. 16. c. 3.

Hence it is probable, he hath the name of a Good-man incorporated into his very name, Goodman such a One, as if the Quintessence of Innocency and Piety were chiefly in the Hus­bandman.

And thus you have a view of some of the Excellencies and Advantages of this Calling, which I have put down not to puff up the Husbandman with pride, he will meet with cares and labours enough to keep him down; nor to reflect any disgrace upon other Call­ings, whose honour, ease and O fortunatos nimium, bona si sua norint, Agricolas. Virgil. profit will hold up their hearts well enough; but for the Glory of that most graci­ous God that led our Father Adam into it, and for the Comfort and encouragement of the Husbandman under his burdens and trou­bles, that he may be content with the Incon­veniencies [Page 45] of his Lot, and blesse the name of the Lord his God; And these I shall observe in the next place, and lay them in the other ballance, least the former fly too high; least trades mens shops should be emptyed, and least the Husbandman should forget himself.

SECTION. I. §. 1.

ANd now I come to the Fourth point, Inconven. 1. His busi­ness lies in the world, his Enemy. which is to give you an Account of the Inconveniencies of the Husband­mans Calling, where with I shall also prescribe some Remedies. It is Heaven onely that is without Inconveniencies. Here we would live without them, There we shall live without them. The wisdome of God hath so ordered it, that not an house on Earth, but hath some Grievance annext to it, that we may long for our other House which is above. It is said of the plain of Jordan, Genes. 13. 10. That it was like the Garden of the Lord, and Lot thought he had a great bargain of it, and [Page 46] (good man) he found many inconveniences in it. So in Eden it self, our father Adam had a Serpent; Latet anguis in herbâ. And if he met with Inconveniencies there, let no man think to escape them. It is our misery to have them; It is our happiness to manage and improve them.

The First Inconvenience of the Husband­mans Calling is, That his Business lyes in the world, his grea [...]est Enemy. ps. 62.9. Men of low degree, Hebr. [...] terra [...]. Men of high degree called [...] [...] ignu, the nobler element. So ps. 49.2 Indeed the world in it self is Gods good Creature, but since the fall of Man, as it brings forth naturally thorns and bryars to tear the flesh; so by the malice of the Devil, it is full of snares to catch the soul. He hath privily instigated all the Crea­tures to be against God and our souls, and laid Rats-bane here and there upon the things the Husbandman converseth in, to poyson and undo him. So that he may, e're he is aware, fall into temptation and a snare. That is a sad Curse, Psal. 69. 22. Let that which should Thy occu­pation like the first Adam is earthly, but thy affection & conversa­tion should be like the second A­dam's, hea­venly. Mr. Swin­nock have been for their wellfare, let it become a trap. Sad, that the Plough should be a trap, and in his innocent business should be a dan­gerous snare. As if a mans house stood in his Enemies garrison, it were a great Inconve­nience; though his house were never so plea­sant, yet to enjoy it he ventures his life. The world is now an Enemy to our souls, yet in the mid'st of it stands the Husbandmans call­ing; And therefore if he will be safe he must do, as Nehemiah 4. 17. with one of his hands work in his calling, and with the other hold a weapon.

[Page 47] The Best Remedy against this Inconveni­ence is, To be crucified to the world, Gal. 6. 14. God forbid that I should glory in any thing save in the Cross of Christ, whereby the world is crucified to me, and I to the world, as if he should say, I'le glory in my sufferings, (others glory in their chains of Gold, I'le only shake my chain of iron, and triumph in it) by which my heart is well weaned from the temptati­ons of the world. So let the troubles and hard­ships which the Husbandman meets with in the world, crucifie his heart to the inticements of it. Get the world once under you, make it a servant, (as the word in our Text signi­fies) subdue it, and then you may more safely trade in it. And seeing it is your Enemy, deal with it as an enemy, have as little to do with it as you can; and though you owe to it a love of Benevolence, because it sustains you; yet beware how far you bestow upon it a love of Complacence, because it would ens [...]are you.

SECT. II. §. 2.

THe Second Inconvenience of the Husband­mans He hath but little time for his soul. Calling is, That he hath but little Time for his Soul. His Landlord can get up in a morning, and read as long as he will, and then pray as long as he will, and as oft, and meditate as much as he will: But he hath but little time to pray, and less time to read, and [Page 48] least of all to meditate, unless it be occasionally among his work. And his Life is divided be­tween labour and rest, and but that he is fully resolved, the main chance shall not be negle­cted, his soul would be forgotten. He hath many dayes, and yet but a little time; his bu­siness calls him out, and the night calls him in again; And so he is apt to doubt of him­self by fits, because it is said, Psalm 1. 2. The Godly mans delight is in the law of the Lord, and in that law he doth meditate day and night. He longs to read such a good Book, but Har­vest or Business calls, and he must away, longs to go and confer with his Minister about his poor soul, but can seldome get leave of his bu­siness, either his poor soul, or his poor family must suffer. And he finds it very much adoe, to live in this world, and yet provide to live for ever. And how shall the honest Husband­man remedy this matter?

Your Remedy must be this, you must Work the harder, and sleep the less, that you may pray and read the more. If the Heathens can produce a Philosopher, that used to work most of the day, that he might be sustained to study most of the night, how much more may you that hope for better things than they, pu­nish the body a little as it will bear, to furnish the soul as it hath need? How late and early can you sometimes be at a gainfull market; and is there any market where Grace is sold? Remember still that One thing, and only that one thing is Needful in comparison, Luke 10. [Page 49] 42. And then, be sure the little time you can spend for your souls, improve it well. The shorter you must be at prayer, see you be the more serious. They who can do little, had need to do it well. And then you may be assu­red, that as the Lord blesseth your short Com­mons and thin meals, to as much health and strength of body, as they who have their plen­teous variety, so will the same God bless to you your pulse and water, your few, but live­ly duties to feed your souls, as if you had larg­er opportunities. It is better to have a little communion with God, and hunger for more, than to have larger time, and lesser appe­tite.

SECT. III. §. 3.

A Third Inconvenience of the Husband­mans He is lia­ble to ma­ny bur­dens and injuries. Calling is, That he is lyable to many burdens and injuries: He is and must be like Issachar, Gen. 49. 14. an ass couching down under two burdens. He must suffer from his Superiors; many an harsh Lecture his Land­lord reads him; many a trespass and injury his Neighbour offers him; many scornful terms after all their wrongs he must put up: he hath neither power, nor will, nor skill to go to Law, and so sits him down, and makes his moan to God. He must suffer from his e­quals often: for he is known to be a man of peace, and his principle is known, to suffer the [Page 50] greatest injury, rather than offer the least; and therefore he comforts himself, that it will not last alwayes, and so rests content. Yea, h [...] suffers even from his Inferiours, and must ma­ny times be his servants servant. The heavi­est burdens also and impositions do usually fall (respect had to his mean estate) most heavily on him; and in publick Calamities, where-ever the storm is brewed, yer usually it lights on the Husbandman Deut. 28. 33. The fruit of thy land, and all thy la­bours shall be eaten up, and thou shalt be only oppressed and crush­ed alway. Like his sheep he is often shorn, yea almost flead somtimes. When he hath gotten a little wool on his back, it stayes there but a while, his Rent day comes, and sweeps all away.

Quest. And what Remedy hath he for this Inconvenience?

Answ. For this he useth Faith and Patience, which like two Bladders keep up his heart from sinking and dejection. 1. He doth and must believe that these things are ordered by the wise Providence of his heavenly Fa­ther, That men are Gods Hand, as it is, Psal. 17. 14. The men of the World are his Sword. He believes also, that even this shall work for his good, that his burdens keep him humble, when freedom would make him proud: he believes that Heaven will put an end to all and make amends for all. As holy David said, Psal. 27. 11. I hadfainted unless I had believ­ed to see the goodness of the Lord in the Land of the living. So the Husbandmans spirit would fail, but that his faith is strong, and sees these are but clouds that will quickly pass away. [Page 51] And in the mean time, among other provision in his house, he provides 2. Patience, with this he eats, and sleeps, and smiles under all his load, resolving if he can possess nothing else, yet he will possess his soul with Patience, and so with the Prophet Jer. 10. 19. Wo is me for my hurt, my wound is grievous, but I said, truly this is a grief, and I must bear it; God hath laid it on, and God alone shall take it off.

SECT. IV. §. 4.

A Fourth Inconvenience in this Calling is, He hath many cares and troubles. That he hath many cares and troubles in the flesh: he hath a succession of cares and troubles in this world; he deals in those things that have not their name for nought, vanity, there's their Substance, and vexation of spirit, there's their Accident. He hath his house to build or to repair, that almost ruines him; then his ground to manure, that costs him much trouble and care; then his Rent or Fine to pay, this falls heavy on him, and comes oft; he hath hardly got up his back, but the half year returns, and his Rents squeeze him down again, so that between the cares of his mind and the pains of his body, he hath load enough for one. And then his children must be edu­cated; though he cannot read, yet they shall read and write, because he feels the want thereof; and then they must be provided for, [Page 52] and this creates him new cares and troubles; so that, though he have not so much fleshly trou­ble, yet hath he troubles in the flesh one upon another. His body is the An­vil of pain and disea­ses, and his soul the Hive of unnumbred cares, sorrows, and passions. Sr. W. Ralcgh.

It is true, Non erat laboris af­flctio, sed exhileratio voluntatis, quùm ea quae Deus creaverat, humani o­peris adju­torio, laelius feracius (que) provenirent, unde Creator ipse uberiùs laudaretur. Aug. de Gen. ad Lit. 1 8. he may thank the fall of our father Adam for many of these, but however he came by them, now he hath them. Indeed this advantage he hath by them, that they make him long for Heaven; his hard work here, makes him long to be at rest; and though the world thus use him, yet hereby he grows out of love with it, and is estranged to it in his heart, that useth him thus as a stranger.

Quest. But what Remedy can be given to this Inconvenience?

Answ. No way in this world to avoyd them; the way therefore is to get them sancti­fied and sweetned. Seeing this load cannot be cast off, carry it as easily as you can. Let pray­ers therefore be mingled with your cares, and cordials with your troubles. When you design your cares ultimately at the glory of God, and manage them with holy hearts, you sanctifie them; and a feast on the Promises must be mingled with a meal upon troubles. And con­sider, that all men have their Cares as well as you, yea perhaps the Gentleman your neigh­bour [Page 53] hath his head full of cares to make pro­vision for his lusts, while your cares are to make provision for your Families: And be confident that their way of sin, is a worse life than your way of labour; and that you will rest from your labours, when they shall not rest from their pain.

SECT. V. §. 5.

THe Fifth Inconvenience of the Husband­mans He can seldom be a publick good. Calling is, That he bath more Will, then Power to be a publick Good, & to mend what is amiss in the World. To be a publick Good is the highest pitch of happiness in this world, and herein only the High and Mighty have the advantage of the poor Husbandman. The one may have as long life, as good health, as much comfort in the Creatures, as cheerful an heart, and as happy a life as the other, with less danger here, and a less account hereafter; but here is the Husbandmans disadvantage, he can but little promote any publick good, nor hinder little publick evil; he cannot build Hospitals, endow Churches, erect Schools, en­act good Laws, preach Sermons, nor encou­rage piety: Nor on the other hand can he re­form Sin, if his life lay on it; he sees them drunk when he goes to Market, and he hears them swear, and beholds the Sabbath broken, but he cannot remedy it, he doth as far as he can; he, where he sees it likely, attempts to [Page 54] them, and where it is otherwise, mourns for them: he comes home oft with a sad heart, and wonders at the Patience of God, that lets men alone; and when he cannot bow the hearts of others, can break his own about it. As Lot (good man) could vex his righteous soul, when he could not cure their unrighte­ous ones. Our Husbandman hath a publick Spirit, though he cannot be of publick use; and where many have more power than will, which will make for their Judgment, he hath more will than power, which will make for his comfort.

Quest. But what Remedy is there for this Inconvenience?

Answ. No help but his Prayers. It was the Character of a Bishop, that he could not preach, but he could make Preachers by his liberal maintenance and education of persons for that Calling. So though the Husbandman cannot preach, yet he can help to furnish out Preachers by his Prayers. Ephes. 6. 19. And for me also, you must pray, that utterance may be given unto me—By his prayers both Ma­gistrate and Minister are furthered in their Vocations; and he visits them twice a day at least, and presents them at the Throne of Grace. He sees much amiss every where; and though he be not so conceited, as to think (were he in place) he could amend it, yet he refers it to God, and earnestly presses him to mend it. And God will do much at the re­quest of an upright Husbandman, and when [Page] he hates the proud hypocrisies of formalists, to this man he will look, to him that is poor, and contrite, and that trembles at his word, Isa. 66. 2.

SECT. VI. §. 6.

THe Sixth Inconvenience of the Calling of He is oft unhappy in his breeding and his children. an Husbandman is, The infelicity of a ru­stick unrefined Breeding, and his inability to help his children with any better. We are na­turally like the wild asses Colt. Job 11.12. A Colt is a rude creature, much more an Asses Colt, and most of all a wild Asses Colt. Education breaks us, Breeding and Behaviour do pollish that rude mass, in which man comes into the world. And as in the Creation God did let in Light, and put beauty upon the Original Cha­os; so right breeding opens a Casement into the mind, and sayes, Let there be Light, and there comes Light; let there be shape, order, and beauty, and behold it comes accordingly. And this is a great mercy to those that have it, and improve it: It pares off that rough­ness of disposition and ruggedness of carriage; it moralizes, it civilizes, yea it almost spiritu­alizes the party, that one can hardly discern where Nature leaves, and where Grace be­gins.

Now the Husbandman seldome meets with this ingenuous breeding; in so much as in re­spect of understanding, he is rather-ignorant [Page 56] than knowing, in Wisdom rather simple than Judicious, in his Will rather surly than malle­able, in his behaviour rather rude and homely than smooth and polite; In Learning, the high­est degree he hath taken, is in Writing and A­rithmetick; and by reason of his hand-work and small estate, he can seldome bring up his children further: and no small pains he takes to help his children to write and read, and C. [...]titius Serranus was sow­ing his Corn field when Q. Cincinnatus brought him Let­ters of his Dictator­ship, bare­headed & open breasted, and full of dust, so that he said to him, Vela corpus ut preseram Senatus mandata. Plin. 1. 18. c. 3. And the old Romans were often taken from the Plough to Rule, and when they have done, they have returned to it again. Yea, it was observed, there was never greater plenty in Rome, then when there were Ploughs laureat and Plowmen triumphant. Id. then puts them to a Trade, and (it is good Mr Dods phrase) gives them each a Bible, and God be with them. Not but that excellent Parts are somtimes found in persons and chil­dren of this rank, and excellent Schollars have proceeded hence, that have honoured every of the Liberal Arts and the more honourable imployments, but the usual genius and breed­ing of the Husbandman is but rustick.

Quest. If you ask what Remedy there is for this Inconvenience?

Answ. I answer, The wealthier sort must be advised, to accomplish their children with better breeding; that being a portion as far beyond rich [...]s, as the Soul is beyond the Body, as an entailed estate is beyond a few moveable goods. They who read the History of the [Page 57] Worthies of England, shall find some of our greatest Divines, Lawyers and Physitians, had their Originals from the Plough E [...] casa vir magnus exire potest, et ex defor­mi humili (que) corpusculo formosus a­nimus et magnus. Senec. ad Lucil. and why may not God do as much for yours, and there­by make them more publick Goods to their Generation?

But for your selves, and for them that are born, and likely to live and dye Rusticks, you must make up your want of outward accom­plishment with inward integrity. The less smooth and pollisht you are in behaviour, the more sincere and plain be you in your heart. It was the Character of the Athenians, that they could speak well, there was the Univer­sity of Learning; but the Character of the Lacedemonians was, that they could do well. So though you cannot speak eloquently, yet if you can walk uprightly and faithfully, you will be Courtiers in Heaven at the last. Though you cannot read a letter in the book, yet if you can, by true Assurance, read your Name in the Book of life, your Scholarship will serve. Though you cannot couch your words in order to men, yet if you can say your Errand unto God, he will accept you. If you cannot write a word, yet see you transcribe the fair Copy of a godly, righteous, and sober life, and you have done well. Christ Jesus was not Magister Scholae, 'sed vitae. And if you never get to be good Scholars, yet see you be good Christians, and then you'l fit above your Landlords in Heaven, if they do not look a­bout them.

[Page 58] And thus you see the Inconveniences of the Husbandmans Calling, which I have descri­bed to be an allay, to ballast him, lest he should be proud of his Excellencies, and forget himself, lest being so well on earth he should forget Heaven; And that by feeling the ef­fects he may be sensible of the evil of our first Fall and mourn for it, which hath made his labour painful, his gain doubtful, his troubles great, and his ability small. And yet if he lift up the Scales, he will perceive the com­forts of his Calling many, and the Inconveni­ences few; and that the Lord hath tempered his Cup with great wisdom, and loving kind­ness, and left the best for him in the bottome.

SECT. 1.

THe First Temptation of the Husbandman §. 1. Earthly­minded­ness. is, Earthly-mindedness. The Earth is his Element, therein is his business, and there he is in danger to lose his heart, as it is said John 3. 31. He that is of the Earth is earthly, and speaketh of the Earth. The Husbandman is sprung as it were out of the Earth, and the frame of his heart is prone to be earthly, and his words are much of the same subject. As it is impossible to behold the Heavens above us with one Eye, and Earth under our feet with the other; so it is a very hard business, to have the Eye of the Soul upward, and the Eye of the Body, downward at the same time. [...]e World looks little when one is in Hea­ven a great way off it; but while on it, it looks [Page 60] vast and great. On a Mountain, whole Fields at a distance look no bigger than a leaf of this book; but he that is at them finds them big­ger. And a small Hatt held near our Eye, will hinder our sight of the Sun, more than a great Mountain at a distance. O Sirs, the Hus­bandman is near the Earth, and it looks great in his eye, and indangers to fill the heart and all; it swallows up his heart, and devours his time, and dulls his spirits; he is ready to ac­count these things the greatest things, because they are next him, and he lives in them and upon them; he looks on his money, and sees more beauty in it, than in the Sun that shines; and the face upon his Silver, he thinks the beautifullest face in the world: The lowing of his Cattel, is better Musick to him, than the best Musick, and a good Crop more welcome (suppose him yet without an Eye of Faith) than all the Promises in the Bible. Psal. 17. 14. Deliver me from men of this world, which have their Portion in this life, and whose belly thou fillest with hidden treasures. When the Belly is full of the hid treasures of the Earth, the Heart is often empty of the hidden trea­sures of Heaven. Described again, Phil. 3.19. Who mind earthly things. To have earthly things is a mercy, but to mind earthly things is a curse. And this is his Temptation-; here­in is his Calling, and herein is his Temptati­on. You know, it is hard to touch pitch without defilement; where both hands a [...] full, much adoe to keep the heart empty; and [Page 61] especially when Riches increase, the heart is set on them. O what carnal delight hath a man of the world, to see his stock of Cattle stand and increase, when his fields are well grown, and his barns filled: The comforts of heaven only exceed it. Thou hast put glad­ness into mine heart, more than when their corn and wine increased, Psal. 4. 7.

The choicest of his thoughts are prone to be spent on these things, and his Soul cleaveth to the dust. Poor man! though he be never likely to have great things in the world, yet his head is full of Proclamations (as we say) and his heart of distractions. Much adoe to dwell on Earth, and live in Heaven at the same time, or for him to have the heart set on the other world, that hath this world set in his heart.

But that I may not discover the diseases of this Calling, without prescribing some cure thereof; I shall add to each Temptation an Antidote or two, if you will resolve not onely to approve them, but apply them.

1. One Preservative from this Temptation 1. Preserva­tive. will be, to consider the Nature of your souls; So excellent, that they are capable to know and enjoy God himself; they are company for an Angel, they are Nobly Descended: Now to degrade these, to bury them in a furrow, to make them stoop to the slavish service of the world, is unworthy and unreasonable; Rebus non me trado, sed commo­do. Senec. de Benef. As if a man had Golden Mills to grind nothing, but for Horse-bread, with them. It's enough for [Page 62] the Serpent to eat the Dust all his dayes, your souls are created for an higher end.

2. And then, consider the uncertainty of 2. all these Earthly things you set your hearts upon, Prov. 23. 5. Wilt thou set thine heart up­on that which is not? Mark, it's not worth looking at, much less setting thy heart there­on [ that which is not]; things that fade, are not, they have no being worth speaking of. And it follows, For riches certainly make them­selves wings; if no body steal them, or take them away, yet they make themselves wings; certainly they will away, and flee; not only de­part fairly, or run in haste from you, but flee from you; and who would mind such fading trasn? They will sing you a sweet song, like the bird by your window, but they are gone, you have them not in a Cage: And who will fall in love with a Sparrow on the house top?

3. Be often in the Scriptures. That's an 3. Heavenly Book, and will best cure an Earthly heart. To converse with the world, will make you worldly, but to converse with God, will make you heavenly. There God will tell you the vanity and vexation, that is in all earthly things; There he will shew better things, yea, durable riches and righteousness. The Devil can shew you on a Mountain all the Glory of the World; but on the Pisgah of the Bible, God can shew you all the Glory of Heaven: You can hardly come out of the Scriptures without a divine frame, if you will read them withall your heart. The law of thy [Page 63] mouth is better to me, than thousands of Gold and Silver. Two or three Scriptum est's dash't and disgraced all the Glory of the World, and the God of it also.

4. Be exercised oft in Meditation. As til­lage 4. A Saint should go through the world like one in a deep stu­dy. Mr. Swin­ [...]ck. Meditatio quasiment is ditatio. changes the nature of some barren grounds, and makes them better; so Medita­tion changes the complexion of the soul, finds it poor, and leaves it rich, lifts up the soul to converse with God, familiarizes the invisible things of God to the soul, and makes a man at home in Heaven, and a stranger on Earth. He that will think with all his heart on God, can think but with half an heart on any thing in the world. When the Soul hath been a while above, what's a house or field in comparison of God? what's a Crown or a World to Him that sitteth on the Throne? Whom have I in Heaven but thee, and there's none on Earth I can desire like thee, Psal. 73. 25.

SECT. II. §. 2.

II. The Second Temptation of the Hus­bandman Discon­tent. is, Discontent. He hath divers crosses, and these provoke him to mur­mure against God. He hath but narrow com­forts of this life, and this occasions some grudgings at his own Condition. His shoe pin­ches him, and he cannot hide it. Unless he be Master of much Grace, he frets, he fumes, he thinks the world is unequally divided; he [Page 64] takes himself something neglected, and inju­red. His house is ready to fall, his children want cloaths, his rent day is near, and his mo­ney far off; his comforts are discomforts, his things are nothings, and thus he grudges be­cause he is not satisfied; God himself can hard­ly please him. The Lord hath helped him in forty things, but he is in a strait again, and now that is forgotten. God takes no care of poor men, his Lot is worse than every ones; never man had such a life, would he were in his grave, he should then be quiet; and thus poor man he thinks he hath reason on his side, and that he hath cause to be angry.

And then, the injuries, calu [...]ies and tres­passes he meets with from his unjust neigh­bours, these grate again upon his angry hu­mour, and inflame him again; never man had such neighbours; one trespasses on him on this side, another sues him for trespass on the other side. A Thief goes away with a sheep or an horse this way, the Fowls and Mice they pur­loine away his corn another way. His Land­lord exacts upon him, every one wrongs him, and he must be a Stock or a Stoick that were insensible. But these things meeting with a weak Christian, weary with labour, tempt him sometimes to say, My soul is weary of my life—I will speak in the bitterness of my soul, Job 10. 1. and alas! so he does, if Grace prevent not: his wife she is chidden, his chil­dren beaten, his servants turned out of doors, his neighbours reviled; and then after all he [Page 65] [...] at himself, grieves and mourns for his folly, and opening his eyes, sees Gods hand in all, and blesseth the Name of the Lord.

Preservatives against this Temptation to Discontent are, Discretion, Supplication, and Consrderation.

1. Discretion. Most of your vexations are the effect and consequence of your indiscretion; hence many of your straits come; had you or­dered business wisely, you had never been in them; hence many of your losses, many tres­passes, and the vexations from them have flowed; and therefore you must study to be wise, Psal. 112. 5. A good man guides his af­fairs with discretion, and so comes to be able to shew favour and lend. A wise man discern­eth time and judgement, orders things in their season, and so layes in little fuel for discon­tent, whereas the foolish man by his rashness leaps into troubles and straits, and then fumes and roars like a wild Bull in a net, all the house cannot hold him. And especially, young House-holders, that have leapt into that con­dition hand over head, erre herein; The rash­ness of their youth, layes up for the discon­tents of their old age. And Parents are too blame herein, that do not fill their children with advise, and all kind of wisdome, before they lanch out into this sea of worldly trou­bles: They send them away with Portions and Estates; but how few are they that spend a day or an hour in directing them with wise counsel, whereby they may live well here, and [Page 66] better hereafter. A little wisdom would pre­vent a great deal of Discontent.

2. Supplication. Beg of God a meek and quiet Spirit, which is of so great price in the fight of God; and watch after your Prayers, not only how the Lord answers, but how you endeavour: He that prayes against Discon­tent, binds himself to watch and strive against it, or else his prayers are sin. Beg an humble heart of God: The humble man is seldome dis­content; he thinks the least of mercies, is good enough for the chief of sinners. Here's a poor house, course fare, hard lodging, unkind usage; but 'tis good enough for me: Any thing that's abated of Hell is meer courtesie: If I may have but bread to eat, and rayment to put on, it's fair for such a one as I. And then beg a mortified heart to all that is in the world. When the heart is dead to the world, worldly troubles do not trouble him. When the Souldiers saw Christ our Lord was dead, they would not break his bones. He that's dead to the world, will save his bones whole: when crosses, straits and troubles come upon him, why, they return to God, saying, yon­der man is dead already to the world, his heart is crucified to it, he feels nothing, so as to be distempered by it. When they strip dead men, they struggle not; you may take all, they trouble not at it. O beg such an heart, that God may do what he will with thee, That his will may be done; and this prayer will procure patience, and help against Discontent.

[Page 67] 3. Consideration; of the Evil and Folly of this Sin: It strikes at the Soveraignty, Wis­dome, Power and Love of God, at one blow. Against his Soveraignty, as if he rul [...]d not things well, or knew not what to do with his own. Hence this sin is call'd Rebellion, Num. 16. 14. with 17. 10. There God calls them Rebels; and why? because, said they, thou hast not brought us into a land flowing with milk and honey, nor given us inheritances of fields and vineyards. Thus thousands in their hearts reproach God, and say, Alas! my lot is fallen ill, I have neither house nor ground, nor clothes, as are fit for me. Take heed, go on no further in thy complaint; This is Rebel­lion.

It wounds the Wisdom of God, as if he knew not what to do for us and with us. We would abhor to say this of God, but in effect we pro­claim it by our Discontent. His wayes are sometimes dark, but alwayes just; sometimes intricate, but alwayes wise. Naomi thought that she and hers were quite undone: but even then God was providing a stay for her in her old age. No, sayes the male-content, if things had sorted to my mind, it had been far better than it is; as if you should say, If God had ta­ken my way, he had hit it.

Also this puts a check upon the Power of God: Can God give flesh? Can he help me in this or that strait? O I am undone, there is no remedy: As if his wayes and his thoughts were like thine and mine. How oft hath he [Page 68] helped thee at a dead lift, when the Lease was to tak [...], [...]hy Rent to pay, thy Children to, dispose? And therefore why should you fret or repine at the straits and crosses that do befall you, as though his hand were shortned, or his car heavy? Sure he that helps Kings, can help Husbandmen in their need.

And then it strikes at the love of God. No Father can be so carefull of the good of his Child, or Husband of his Wives happiness, as God is of each of you that belong to him. And why will [...]e be displeased at his proceedings towards you? Hear what he saith, Jer. 32. 47. I will rejoyce over you to do you good, and will plant you in this land assuredly, with my whole heart, and with my whole soul: as if he should say I am glad in my heart, when I can have a fit opportunity to do you good, and I do it with my whole heart and soul. Nay, sayes the dis­contented man, Things falls out with me to the worst, spite it self could not order worse for me, such unexpected, such intollerable troubles and vexations. How doth this grieve Love it self, that is ordering every thing for thy Good, and thou cryest, All these things work against me. And here's the evil of it.

And the Folly also of Discontent is manifest; for it produces no good, and procures much evil: No good comes of it; I report me to your experience, whether ever your Discon­tent did mend the matter? From the chie [...] Evil (Sin,) no good can come. What folly is this, for a man to fret, and stamp, and play the [Page 69] Bedlam, an hour or two to no purpose [...] mat­ters nothing at all the better. Nay, it, pro­cures much Evil, disheartens thy Wife, dis­contents thy Family, distempers thy self, and wounds thy soul and grieves away the Good Spirit of God, and all to no purpose, O con­sider of these thing [...], and never be discontent again.

SECT. III. §. 5.

III. THe Third Temptation of the Hus­bandman Forgeting God, and depend­ing on se­cond Gauses. is, Forgetting God, and De­pending upon second Causes. His Calling lying among the Creatures, at some distance from God, he is prone by trading with things seen, to forget things unseen; like a man in a Mill, cannot hear the voice of God, for the clacking and noise it makes. It is the peculiar happi­ness of the Minister, that his very Calling lies about God; He dwells at Court every day; he needs do little else, but contemplate God, and perswade others to him. But the Husband­mans business lies much among the Creatures; He must study the Earth, as well as the Hea­vens; and you know, the hired Servan [...] [...]hat are out in the fields, may more easily forget their Lord, than they who wait on him in his chamber. There are many in the world, that have little else to do, but think of God and their Souls; but the Husbandman he hath many things to think on, many things to care [Page 70] for besides: and the Moon of the world doth interpose and hide from him, the sight and beams of the Sun of Righteousness: and be­cause God is out of sight, he is too much out of the mind of the Husbandman. If the year be fruitfull, he is ready to give the honour thereof to the goodness of the Ground, or to the skilfull husbandry thereof. If it be un­fruitful, he is apt to conclude such and such a thing was the cause, not looking to the First Cause, the Mercy, or Justice, or Providence of God, which doth order and govern the grow­ing of every grasse pile, and the blasting of e­very single ear of corn upon the earth: But none saith, where is God my maker, who giv­eth Songs in the night? Job 35. 10. When the rain distills, and makes the fields to smile, dow readily does the Husbandman cry out, O the sweetness of this rain! but how unready is he to break forth and say, O the sweetness of that God that gives it! And to help on this neglect of God, most languages have made those words Impersonals, that signifies Rain, Snow, and the like, which must have no No­minative case;— It Rains, it Freezes, &c. as if men were loth to acknowledge God, in those peculiar works of his Providence. When this part of his field misses, he is far proner to take notice of the badness of the Earth, than of the Anger of Heaven. When his Cattle mis­marry, his eye is quicker upon the improvi­dence of his Servants, than on the Providence of his Master in Heaven. But none saith, [Page 71] where is God my Maker? And so, because we cannot discern his finger, he is constrained next time to lay on his hand, and awaken us to feel and see him.

Thus the Honour also which is due to God, is often laid at the feet of second Causes, and men blesse the hand that reaches, and not the Hand that sends it. If Grace be not predo­minant in our Husbandmans heart, you shall more commonly hear him, when he is reaping his Corn, commend the goodness of his ground, than the Goodness of his God, and declare to his neighbours his own skill, with great free­dome and frequency, but speak of Gods bles­sing, which was All in All, seldome, and with much straitnesse.

The Autidotes against this Temptation are,

1. A full Perswasion of the General Pro­vidence, and particular influence of God, the First Cause over all, and into all Second Cau­ses: hence they are called Second Causes, be­cause of their relation and dependance on the First. See the Genealogy of Corn and Wine resolved into God, Hos. 2. 21, 22. Hence some of the very Heathen, when they went to plow in the morning, they laid one hand on the Plough, (to speak their own part, to be painful­ness) and held the other hand up to Ceres, their Goddess of Corn, to testifie their expectation of plenty from her. It is God alone that crowns the year with his Goodnesse, Psal. 65. [...]. He bringeth the wind out of his treasures, he giv­eth the former & latter rain in their season; he [Page 72] causeth his wind to blow, and the waters flow, Psal, 147.16. Not a drop of rain, but he makes and sends it, and tells it where it shall fall. When the Sun shines, or showers fall, do but draw by the curtain, and by faith you may see God in the thing, Deut. 11. 15. And I will sendgrass in thy fields for thy Cattel, that thou mayest eat and be full. Does thy Grass grow well, God from heaven sent thee that grass; Does it wither, parch and fail? God hath sent for thy grass away; and that he never does without good reason: And therefore under the Law, Exod. 23.16, 19. God called for the first fruits of their land; partly to let them know who it was that gave them, and charges his People, Deut. 8. 18. Beware least thou say in thy heart, my Power, and the Might of my hand hath gotten me this wealth: but thou shalt. REMEMBER the LORD thy God: for it is he that giveth thee power to get wealth. And all thy Endeavours without his Blessing are, as Caesar said of Senecas writings, Aren [...] sine calce, they fall asunder. Look thou there­fore at God in all things. The Finger of God may be seen by an e [...]e of Faith: There is no Event so great, nor any so [...]nall, but the hand of God is in it. And O how canst thou forget God, when thou mayest hear from him, and see him every minute? Though you see not his face, yet you may discern his foot-steps. Go into the field, and he hath been there; re­turn into thy house among thy children, and there hath he [...]en before thee. Thou may'st [Page 73] meet him in every mercy, and feel him in every Judgment.

As the Wife therefore is somtimes angry with what the Servant is doing, till he tell her, that his Master appoynted him; then she sayes no more: So when cross Accidents fret thee, and second Causes walk contrary to thee, remember the First Cause hath bidden them, and rest content. If the Bottles of Heaven be stopped knock at Gods door, and he will o­pen them, Jer. 14. 22. Are there any among the vanities of the Gentiles, that can cause rain, or can the Heavens give Showers? Art not thou He, O Lord our God? Therefore we will wait upon thee, for thou hast made all these things. Three Keyes the Jewish Rabbins often give him; The Key of the W [...]mb, the Key of the Grave, and the Key of the Clouds; implying, that none but He can unlock these.

Learn then to see God, to seek God in all things. Satan cannot enter into an Hogg without divine appoyntment. VVhat can one think more casual and independent on God, than the Sabeans and Chaldeans taking away Job's Cattle! and yet he looks beyond them at God. The Lord hath taken away; and this contents him. This opens our mouths to praise him for mercies, and strikes us dumb from repining against him in crosses. I was dumb, I opened not my mouth, because thou d [...]dst it. Look through all Creatures and Providences as through a Glass, and be­hold God disposing thee and them with infi­nite [Page 74] wisdome; so wilt thou meet God every step, and keep correspondence with him, though mediately, all the day long. As it was with Saul and his fellow travellers, Acts 9. 7. They all heard a voice, but none, save Saul, saw Jesus Christ: So any man perceives the external sensible effects of providence, but it's the Christian Husbandman, that sees God in them, and adores him. Every Rivulet guides him up to the fountain; and seeing his works he presently ascends to the workman, and finds his God in all things, and all things in his God.

2. A second Antidote is, the Consideration of the folly and danger of depending on Se­cond Causes. Folly, for nothing can move, much less help without God; a vain thing to stir the ballance of the Clock or Watch, ex­cept the Spring and great Wheel stir. All Creatures are but poor, little Wheels, that can do you no Good without the first Cause. God must say the word; if he hiss to the flies, they come amain; and therefore lose thy time no more in solliciting poor second cau­ses, or depending on them, but knock at the right door, and you will find God still within. Some trust in Chariots, and some in Horses, but we will remember the Name of the Lord our God. In vain is Salvation looked for from the hills; from God the Lord is the salvation of his people. Make thy Ground as good as thou canst, but then trust not in the goodness of thy Ground, but in the goodness of thy God for a plentifull crop; Non Solum sed Caelum fa­cit [Page 75] fructum, It's not the Earth, but the Hea­ven that sends the Corn. Manure and prune thy Trees with all thy Art, but then depend on Gods blessing for store of fruit: for the Creature can but do what it's bidden, and therefore its folly to depend thereon.

And consider the danger also; for when its depended on, it is in danger of a blast, and you are in danger of a cu [...]e. God will not give his Glory to another, nor suffer his Crea­ture to wear his Crown, and therefore he many times smites the Field, the Beast, the Horse, whereon you depend too much. If you make but a Trench for water, and have no dependance on God, he takes it ill, Isa. 22. 11. Ye make a ditch also,—for the water of the old Pool; but ye have not looked to the Ma­ker thereof, neither had respect to him that fa­shioned it long agoe. Hereby also you invite a Curse upon your selves; for God hath said, Jer. 17. 5. Cursed is the man that maketh flesh his arm, that trusteth in man, and whose trust departeth from the Lord. And if you run such an hazard by trusting in man, how will you escape for depending on any other inferi­our creature, below God himself? Read and believe the whole truth of this, and nothing but the truth, Psal. 144. 10, 12, 13. It is He that giveth salvation unto Kings,—that maketh our Sons as Plants,—our Daughters as Corner stones,—our Garners full, our Sheep fruitful, our Oxen strong. Let the Hus­bandman therefore make God his friend, and [Page 76] then he is at league with the very stones of the Field, and whatsoever he doth shall pro­sper. Be sure that he be sollicited every day by prayer, and crowned with praises; and then second Causes are thine own. Use means, but trust not in them. Let not your Faith stifle your Industry, nor your Industry blind your Faith. Let your hands be busie in the se­cond causes, but let your heart be first on the First. And as the sweet Psalmist advises, Psal. 37.3. Trust in the Lord and do good: So (mark So and not otherwise) thou shalt dwell in the Land, and verily thou shalt be fed.

SECT. IV. §. 4.

IV THe Fourth Temptation of the Hus­bandman Envy at Superi­ours. is, Envy at his Superiours. And by this Temptation fell the second Hus­bandman in the world. Abel sat above Cain in the favour and acceptation of God, Gen. 4.4, 5. and for this Cain was wroth, and his coun­tenance fell. He that should have blest God for his Brother, and examin'd himself, he takes it ill at God, and ill of his Brother, and is the death of him; as envy useth to pursue its ob­ject to death, he kills him down right, because he was exalted in Gods esteem above him. And ever since, the spirit that is in the Husbandman is prone to lust unto envy. His Landlords temptation is to despise him, and his temptation is to envy his Landlord. He [Page 77] can hardly come to Town, but he envies the ease of the Tradesman: He can hardly see the fine house of the Gentleman his neighbour, nor the fine cloaths of his Wife or Children, without an envious eye; nay, the painful life of his faithful Minister he is apt to envy, as if he had a degree of ease and honour above himself; yea, except grace prevent and mor­tifie, there lies at his heart a perpetual grudg, and secret spite at all Magistrates, Ministers, great and wealthy men, all which he thinks do him wrong, because he sweats, and they do not; he payes the money, and they receive it; he gets it, and they spend it, though most of it returns through his hands again. He knows no reason, why such being made of the same mold, and perhaps born of the same Stock with himself, should live in such brave houses, wear such costly apparel, and fare at such an high rate; when he hath his head full of cares, his bones full of pain, and hath hard­ly meat to eat, or time to eat it; when his Landlords Horses lye in a finer House then he, and his meanest servant wears a cloth be­yond him.

This Temptation meeting with a proud temper, doth much disfigure our Husband­man, and makes him speak reproachfully and unadvisedly with his lips. This one fellow came in to sojourn, and he will needs be a Judge, said they of Sodom to Lot the wealthy, Gen. 19. 9. What are these idle Gentry good for? See their intollerable pride and height. [Page 78] What needs such decking of a walking Dung­hil? worser cloaths might serve: Would they were tyed a while to our fare. Never good world since there was such a distinction [...] between Princes and Peasants, between rich and poor: Nay, if their humour were not curb'd by grace within or fear without, they would actually dispossess their Superiours of their right, and deal as Abimeleck by Isaac, Gen. 26. 16. Go from us (sayes he) for thou art much mightier than we.

The rich, they are sick of their poor neigh­bours; and the poor are as sick of their rich Superiours: and there is a levelling Princi­ple in the hearts of common people, that can endure no Superiour; as there is an ambiti­ous one in Great Ones to abide no equal. Nay, the Husbandman is apt to think that he hath Reason on his side, y [...]a and God Almighty also, that God loves none that are richer than he; and because he finds that the Gospel hath in­cluded the poor, he thinks to exclude the rich; and comforts himself after all with this, that in Heaven he shall sit above them, if at least a­ny of them come there. Thus he pleases, but mostly frets himself at the Grandeur of Supe­riors; and instead of chearing himself, he tor­ments himself at the comforts of his betters.

But doth he well this while? Is he indeed in the right? and hath Providence done him wrong, or doth God throw down riches and greatness winking, and bestow honours at ad­ventures? Nay, my Beloved, this is but his [Page 79] Temptation. The holy Husbandman will not yield to these thoughts, he is of another temper. But though this Cockatrice must be crusht, and Antidotes sought against this ma­lignant humour; yet I dare not plead for any of the excessive gallantry, or costly superfluity, either in fare, building, or apparel, that is in use with any; nor for an idle, unuseful life, for any man or woman in the world; (Our Father Adam himself, if he were alive, would not desire it) I may not speak one word for these; nay wo, wo to them, if poor men pe­rish for want of necessaries, while they swim in their superfluities, and relieve them not: Sadly and certainly shall they rue it with the rich man in the Gospel, if they make their Te­nants grown by the racking of their Rents, that they may sing in the multitude of their Frolicks. If their sitting on your Shoulders do not raise them nearer Heaven, but only squeeze down you to the earth, they will have a full cup of wrath made ready for them in due time. But yet in the mean while, if ye will be Gods Husbandry, if ye will be Gods Building, ye must not envy them, no not at all.

To Preserve you then against this Tempta­tion,

1. Study the real evils or troubles, as well as the seeming happiness of your Superiours. You see their Glory, but alas you do not see their misery; you envy the bravery of their Appa­rel, but you would pity them if you knew the Diseases and Distempers that are often under [Page 80] it; you see their stately houses, but you see not the cares, the fears, the discontents that many times lodge within them; you grudge at their full Tables and delicate fare, but if you consider the great reckoning they have to pay, you would pity them at your heart. Their [...]azzards, and troubles, and temptations at present, besides their danger to come, do far surpass their enjoyments, and do rather crave your compassion, then your emulation: For,

1. They are in perpetual danger of falling from their height. If you saw a man advan­ced to the top of some high pinacle, and there shaking by every blast, would you not pitty such a man? Who would envy that mans ad­vancement? Such is the condition of Great men; they are higher than you, but then their hazzard is greater, and their fall the sadder; Every wind shakes them, and their fears drink up a great deal of their joyes: And then,

2. Their troubles are proportionable to their greatness: You have small debts to pay, and they have great debts to pay, and find it as hard to discharge them, as you find yours; and for one Husbandman, there are two or three Gentlemen that dye in debt: You have crosses in your Children; why, they have greater: And the Sun and Moon in their ha­bitations, do sometimes ecclipse one another, and cannot be fixt in the same firmament: You have injuries offered you, and so you are drawn into suit; Alas! they are seldome out of suit: You are provoked by evil words [Page 81] now and then, they likewise have their af­fronts, that pierce them far deeper than yours do. And then for health, that epitome of mercy; you are indeed sometimes sick, alas, they are seldome well: they must eat and drink by rule, and do find far less sweetness in their meat, and sleep than you do; and must these be envyed? And then you must needs imagine their cares do exceed yours; and cares, you know, are the heaviest of your load, and here­in they do as much exceed you, as in their estates; care to get, care to keep their own, care to borrow, and care to pay, care to get and keep their reputation, and houshold cares must needs be many: and all these cares and troubles are herein heavier than yours, in that they are more unexpected, and they are less prepar'd for them; and you know the more tender the skin, the deeper the iron enters thereinto.

And 3. As their Troubles, so their Tem­ptations are very great. A wise man would not have their Estates a year, for the Tempta­tions they have in an hour. The greater the Man, the greater is his Temptation. O what temptations have they to Pride, to Flesh-plea­sing, to Covetousness, to Atheism! What fuel do their Estates lay up for these sins? How hard is it to have full barns, a vast Estate, and that entail'd, without a Soul at ease? You little think what their danger is, how readily a man forgets God, when he is full. I dare say, thou that enviest him, would st be worse than [Page 82] he, if thou had'st his Estate. What a strong temptation is it to oppress, when a man knows he can do what he list? The having of much, is a mighty incentive to hunger for more. So that every way thy Superiour, is superiour to thee in temptations, and therefore his condi­tion not to be envied.

And then 4. If you think of their future hazzard, you have small need to envy them; for it is a thousand to one, they miss of Hea­ven, and go to Hell; and therefore as the Soul­dier that was Sentenc'd for stealing Grapes, and reproach'd by his fellows for eating them so busily, as he was going to Execution, an­swer'd, Do you grudge me the Grapes, that I must pay so dear for? So you have little rea­son to grudge them the Estates, for which they must pay so dear. This is the Portion of their Cup, if they be without Christ; And if thy Superiours be good men, thou shouldst love and honour them, and never envy them.

2. Study the Wisdome and Word of God. As he may do what he will with his own, and thy eye hath no reason to be evil, because His is good; so a little modesty would tell thee, that he hath wisdome to know where to be­stow his gifts. Alas! for thy part, he sees that thy neighbours high Estate, and thy high spirit would undo thee: he knows what's fit for him, and he knows what's fit for thee: He knows a Competence, and Heaven at the end of it, is enough for thee, if thou be his Child; and it is too much, if thou be his Enemy. He [Page 83] knows the better temper, and other usefulness he may be of, which shall not go without re­ward; and while thou hast more then thou deservest, what needst thou care what God be­stows upon others.

And then if you will look into the Word of God, you will quickly see their End. Ps. 73.18. That they are set in slippery places, that they are fat­ted for the slaughter, and who envies the stal­led Oxe his large allowance? Ps. 49.14. That the up­right shall have dominion over them in the morn­ing; Ps. 73.19. That they are brought into desolation as in a moment, and utterly consumed with ter­rours; That their utmost happiness is but a dream; That where the Scripture counteth Ps. 62. men of low degree vanity, it determineth that men of high degree, are a lye. And there­fore in the name and words of the most High I admonish thee, Psal. 49.16. Be not thou a­fraid when one is made rich, when the glory of his house is increased: For when he dieth he shall carry nothing away; his glory shall not descend after him.

And thus you see how much against Rea­son, how much against Religion it is, to have a rising thought of envy against your Superi­ours; which Considerations may work with you, and Prayer joyned to them will work with God, to bring your spirits level with your Estates, and rather to pity then envy that Crown, that's so garnisht with Pearls without, and lin'd with Tears within.

SECT. V. §. 3.

V. THe Fifth Temptation of the Hus­bandman Negli­gence of, and Dead­ness in holy Du­ties. is, Negligence and Deadness in holy Duties. I say this is his Temptation; not that it is his usual sin, if he fear God: for you shall most commonly at his door hear as grave and serious and pathetical a Prayer, as at the Parsons of the Parish; but yet through the multitude of his business, and the weari­ness of his spirits, he is often tempted to dead­ness in the Service of God in his Family, and in secret, and somtimes to neglect and pass it over. Alas you can have of a man but his strength; and that ere the Sun be set, is most an end spent and gone; so that when he comes to Prayer, his heart is a sleep, and a little thing would hire him, if he durst, to skip over that good work; by which in very deed he gets and saves more, than by all his dayes work besides. As when Moses spake of sacrificing to God, Pha­raoh still spake of work to put them off: So when God calls to worship, the World calls to work, or the Flesh to sleep. Or if the fear of God, or a constant custome do engage him in his Duty, he dreams through it, and is con­tented that its over, though he have done no­thing but displeased God the rein. If the Day had been two hours longer, he would have found strength, to do more work; but he hath no might for God, or ability for heavenly bu­siness. [Page 85] The Fish is scarce ever weary of swim­ing, because the water is her Element; but on the dry ground she is soon weary: So our poor Husbandman hath strength for two dayes in the Earth, which is his Element; but hardly vivacity and ability for half an hour in the pre­cious service of his God: He is like a Bee that hath lost her sting, dull and dronish: Alas he hath lost his spirits, and hath nothing, but wea­ry limbs, and a dead heart, to present to God.

And Soul-work never goes on, unless we have a mind to work: as they, Neh. 4.6. They built, &c. for the people had a mind to work. O when a man hungers for Prayer-time, more then meal-time: when all businesses are dry, and all Companies taste of the Cask but Gods'; when a man can see more glory and beauty in one verse of the Bible, than in all the Corn in his Field; when the Soul doth really hasten, through all other business, and cry, O When shall I come and appear before God! then the work of God and the Soul goes on; then Duties of worship are welcome to him, and well done by him.

And thus it is with our serious Husband­man, that uses the world that he may enjoy God, and not the contrary, that rids his work that he may go to Prayer, and rids not Prayer out of the way, that he may go to work. But alas, all Husbandmen are not of this mold, happy they for ever, if they were. Abun­dance of them think, when they have supped they have a VVrit of ease to go to bed, and let [Page 86] them pray that have nothing else to do. And though they are seldome so weary, but they will think upon their bodies, and take their suppers with them, ere they go to rest, yet they dare venture to forget their souls, and steal to bed without a blessing.

And so in the morning, the VVorld calls on so hard, that prayer is neglected in the Morn­ing; and at night the Flesh calls for ease, that Prayer is neglected at Evening: or if som­thing be done that way by reason of custom or conviction, alas the wife she is sleeping in one corner, the child in another, the servant in a third; when they should all of them be wre­stling might and main with God for mercy for their souls.

And then, when the Sabbath comes, the poor Husbandman lyes under great Temptati­ons, to make it a Play-day for his body, and yet no Work-day for his soul. He that can rise early every morning, takes his ease that morn­ing, and the Bells do hardly raise him up: And then in the Assembly, the easier is his seat, the readier is he to sleep, while his weightiest affair is in hand: Or it the Church be far, or the weather frown, or his finger ake, a small matter shall keep him at home; though per­haps (as it was the case of Thomas the Apostle) that very day, he might have seen Jesus Christ to his eternal comfort.

And here is the Husbandmans Temptation, Negligence and Deadness in holy Duties. But what Preservative can we prescribe against this [Page 87] temptation? These two at present. 1. More Zeal. 2. Less Labour.

1. More Zeal. Zeal is Religion boyling hot. And a warm heart in a weary body will be active. Zeal revives the languishing spi­rits, infuses new spirits, makes a man all spirit for the time. This in a false Religion will raise a man to his Orisons at Midnight, send him some hundreds of miles on Pilgrimage, make him sweep the Church with the Hair of his Head, lame his Knees with Prayers, and blind his Eyes with tears. In the true Reli­gion this works more languidly, it's true, (men swim faster down then up the stream) but more regularly, and doth animate a gracions heart wonderfully in the wayes of God; makes the lame man to leap as an H [...]rt, and the tongue of the dumb to sing.

The godly Husbandman remembers, that his chiefest business every day is with God, and the hardest of his work is on his knees; and so buckles to it, and is in good earnest, and sweats even at his eyes. The more zeal, the more forward to what is good, and the more unwearied in it. And it is good to be alwayes zealously affected in a good matter, Gal. 4.18. The service of God is the best matter in the world, and it is not enough to be well affected to it, but to be zealously effected in it. The wise Husbandman considers, that in all likeli­hood, the load of his whole dayes work will be thrown off at night, except Prayer do bind it on; that he cannot be a gainer, if his soul [Page 88] lose its spiritual life and strength; he knows if he leave off his meals, he must go with thin sides; and if he omit his Prayers, he must go with a thin soul. Alas, what will you be the better to pay your Rent, and to run in arrear with God? to keep your time with your Land­lord, and break time with God, your Landlords Landlord? What good can your meat, or clothes, or estate do you, if it be not blest by prayer? or how can God and you be friends, if you keep not correspondence? cannot he, yea will not he make thee amends by the years end, for an hour in a day spent with him? Alas, you may get more in half an hour by Prayer, Psalms, Reading, to wit, some grains of true grace, than by your hardest working all your lives, yea then all the world is worth; and why then will you stand so with God for Somthing warm in a morning before you go out to work is wholsome. So a warm Prayer in the Morn­ing is very wholsome for the soul. Mr. Swinnock, a little time? He that gives you all, will you stand with him for an inch? If your servant should tell you, when he hath neglected a bu­siness of concernment, he could not help it, for he had business of his own, would it please you? so neither will it please God when you omit Prayer, &c. that you had other business, and could not heed it. The very Turks, though they make their slaves work hard, yet afford them time for food and rest, will you deal worse with your soul, than with a Gally slave? Hath not God said, Psalm 127.2. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows, except the Lord give his blessing: and how is that obtain'd but by prayer; a con­stant [Page 89] blessing, but by constant prayer? Alas, one mischance may half undoe thee; and were it not best then to keep in with that God, that hath all creatures and casualties in his hand? Mr. Byr. Lanc. You have heard of that religious Gentleman, concerning whom the Witch his Neighbour made this confession at her death, That she had waited seven whole years to do him a mischief, but his constant Prayers had still disappoynt­ed her; until one Morning, that hast of busi­ness had carryed him from home without Prayer in his Family; and before his return she had bewitched four or five of his children. Miracle of mercy, and nothing else! that God hath spared thee, whose neglects in that kind have been many. What if Satan had been per­mitted to do so by thee? how many Prayers might it have cost thee for deliverance? And is it not more comfortable to spend those Prayers for preventing evil, than for removing it? Is not that Prayer better spent that God commands, than that which Sin procures? Nay think, when you are tempted to neglect the service of God in your Families or other­wise, what an honour and advantage it is that you may thus approach God. If the King should but give you liberty to come twice or thrice a day into his presence, and there tell your whole case, and lay out all your wants, and promise a real answer to your requests, how hard or many soever: O how proud would you be of such a priviledge, and seldom would you miss your time, you would find [Page 90] somthing or other wanting for your selve [...] or friends, and duly improve it. How much is your Priviledge greater, that may come two or three times a day into the presence of th [...] King of Kings, and be heard about the grea [...] things of eternal life? O never fail your at­tendance; open your mouth wide, and he wi [...] fill it.

And then get more Zeal, that will heal yo [...] of your deadness in holy duties. Think seriou­sly, whom am I before? my Maker and Re­deemer: And what am I about? The eter­nal salvation of my soul and body: And whi­ther am I going? Into that world of sou [...] and spirits, that endless state, whence I mu [...] never return. And are these things to be [...] in? Are men asleep when they are beggin [...] for their lives; in a dream, when their Cau [...] is trying? O remember, it is the effect [...] fervent prayer of a righteous man, that avai [...] ­eth much. Though he be a righteous man, ye [...] except he put fervency into his prayer, it pre­vaileth little: Frozen suits, meet with col [...] answers from God. Put therefore Fire int [...] thy Sacrifice, and then it will ascend. Consi­der that the Lord thy God is to be loved an [...] served with all the soul, and might, and strength and that he hath a curse, and not a blessing, fo [...] the deceiver, that hath in his flock a Male, an [...] voweth and sacrificeth to God a corrupt thing. Mal. 1.13. Nay, sayes God, I could see yo [...] earnest enough in the Field, busie in the House busie in the Barn, busie every where; and idl [...] [Page 91] and cold only when you come to me; you have in your flock a male, but you think any frame, any thing will serve me; I have no blessing for such as you. He that wrestles with me, shall prevail; he that takes pains shall have the Garland, and no man must be crowned except he strive, and strive lawfully. He that hath zeal, strives.

2. To prevent deadness or negligence in ho­ly Duties, You must not [...] your selves. Immoderate labour may be sinful, as well as immoderate meat and drink. Then it is im­moderate, 1. VVhen it is not consistent with the strength of thy body God requires from no man more than he hath given him; he doth not allow a man a weak body, and exact from him strong labour; this were to require Brick, and deny straw. When therefore thy pains in thy Calling, doth quite dis-spirit or distem­per thy body, then it grows immoderate; and for a poor accident thou hazardest the sub­stance. 2. Thy labour then is immoderate, when it is not consistent with the Duties of Religion: when secret or family Prayer must stand or fall, at the courtesie of thy labour and business: when thy spirits are exhausted, and thy strength so spent, that when Duties should be done, thy heart like Nabals, is dead as a stone, thy body worn out, and good for no­thing but the Bed; then your labour becomes immoderate: And neither will it advantage thy estate, nor thy dead duties advantage thy Soul, and so thou makest a fair Bargain. For [Page 92] it is certain, that what a man gets by immo­derate cares and labour, does him no more good, than what he gets by theft or oppression, Hab. 2.13. The people weary themselves in the very fire, and that for very vanity. VVhat a piece of folly is this? to weary a mans self, and that in the very fire, broyling in the world, and all this for very vanity, a poor re­compence. Day-labourers are to be pitied, and the Lord no doubt pities them, and takes up with a lesser Rent of service from them, than from their Masters; yet even they must re­member, that they have souls as well as bo­dies; that they have a Master in Heaven, as well as a Master upon Earth; that a Living must be gotten for Hereafter, as well as a [...] present: and they ought (as Tertullian saith of eating) so to work, as that they remember, they must to Prayer before they go to bed: Lest this rise up against them, that they were careful to take some warm thing in the mor [...] ­ing for their bodies, before they went to work, and neglected a warm Prayer or Chapter, that were much more wholsome for the [...] souls. You should argue, if I have taken all this pains all day for a little money, shall I not strain one sinew for a little grace at night? If I have tyred my Legs about the earth, shall [...] not wear my Knees to get to Heaven? If I have wearied my Armes to get a living here, shall I not stretch out my Hands to get a Crown hereafter? And let all resolve that the Husbandman must give place to the Christian, [Page 93] the Plough must submit to the Prayer; and your Earthly Vocation, to your heavenly Call­ing.

SECT. VI. §. 6.

VI. THe Sixth Temptation of the Hus­bandman Charita­bleness and Ni­gardliness. is, Vncharitableness and Nigardliness. He can hardly part with that which he hath so hardly gotten. That which he hath gotten with the drops of his sweat, he is like to part with as the drops of his blood, 1 Sam. 25.11. Shall I then take my bread, and my water, and my flesh—and give it unto men, whom I know not whence they be? said that rich Chub Nabal. So the Husbandman, must I take pains for wealth, and give it away when I have done? Let all that will eat, labour as well as I; and herewith he turns off the fittest objects of charity that are, and resolves that every man must be for himself, and so will he. He argues, that no body gives him, and there­fore he will give to none. But though this be his Temptation, yet I do not assert that Hus­bandmen are generally conquer'd by it: For according to the proportion of his estate, he exceeds for the most part the Gentry round about him: The poor Criple at his door, shall have a larger alms to his power, I am sure a quicker dispatch, than at the great pair of Gates close by him: And in publick Colle­ctions for charitable uses, the poor Husband­mans [Page 88] [...] [Page 89] [...] [Page 90] [...] [Page 91] [...] [Page 92] [...] [Page 93] [...] [Page 94] Purse is ready with his Mite, when hi [...] Landlord was not at Church that day. Nei­ther do I affirm, that every one that asks, is a fit object for the Charity of our Husbandman, (especially if our Laws for setting the poo [...] on work, were put in execution) no, some lusty Beggars he entertains with a charitable Exhortation to honest labour, and tells them the benefit and comfort that he finds by it; and somtimes sets them on work upon tryal: but because he considers, that it's safer to re­lieve nine needless Beggars, than to turn a­way one needy one; therefore he strains him­self to help the most that cry for it, and refers himself to the Lord his God for recompense. But yet he hath much adoe with his heart herein. Flesh and Blood looks thrice upon his money, ere the Spirit and Grace can once part with it. It puts all the Faith he hath to the utmost, to give to strangers, when perhaps his own children are unprovided for; and to re­lieve others, that must come (if two or three bad years meet with him) to be relieved him­self.

But if he have no Faith, but an earthly sel­fish temper instead of it, the poor have cold entertainment at his door. He thinks it enough for him to be just, to pay every man his own; let others be charitable that have greater E­states. He must pay Taxes to the King, he must pay Rents to his Landlord, he must pay Lewnes to the Church, and then to the poor of his Parish, and by this time he is drained, [Page 95] and can do no more. And it is (to say the truth) a lamentable thing, that so many wan­dring Beggars are suffered to be unimployed; and yet more, that the burden of them falls upon the poor Husbandman; for his Landlord lives in the City, and visits his Hall only twice a year, and the poor are little the better for that; yea somtimes their unconscionable Rents make the Beggars, and then the Hus­bandman is forc'd to keep them.

But yet some Preservatives must be laid be­fore the Husbandman against this Tempta­tion.

1. You must consider that you are but Stew­ards of your Estate. The Property is Gods, the Possession and use only yours. And so what you give is of Gods stock in your hands; and what need you be niggardly of anothers stock? As long as your Alms and Expences will pass in your accounts, it is nothing at all to you, how he will have it dispos'd: The forgetful­ness of this, makes men so close-handed. They take all they have to be their own: so Nabal, shall I give my bread and my flesh? So the worldling cries, This is my house, my corn, my bread, and this locks [...]up his hand: where­as when thou look'st on thy house, say, This is the Lords, who gives me house-room on charity, and therefore any Guest he sends, must be welcome: this Corn is Gods, and so is this Bread, I have but the disposing of it; and so if he order it to a Beggar, I will freely part with it, for it is none of mine, but Gods.

[Page 96] If some great man give you an Estate o [...] twenty pounds a year freely, only he [...] layes twenty shillings Rent-charge upon it: Were not you unworthy, to deny or to grudg the payment of this Rent-charge? why, this is the case. It is the Lord only that hath gi­ven you an Estate; charitable relief of such as are in want, is the Lords Rent-charge, which he hath laid upon it; and therefore grudg not to pay it, lest he re-enter, and seize the whole.

And especially considering that he hath charged thee herein, according to thy ability; not as earthly Landlords, that lay somtimes a great Rent on a small living; he would on­ly have thee to suit thy charity to thy ability. O but I am a very poor man, and can hardly subsist. Answ. Art thou poorer than that wi­dow? Mark 12.42. She had not much, and Christ expected not much from her; two Mites shall serve thy turn, if thou hast but lit­tle. And our Lord Jesus himself was low in Stock, when he was put to a miracle for mo­ney to pay his Tax; and yet (saith the text) he had a Purse for the Poor, Joh. 13.29. Think of this, when thou hast much a do to pay thy Rent, or to pay thy Tax, and grudg not som­thing to the hungry and naked, seeing thy Saviour had a purse for the poor, though he somtimes wanted money to pay his Tax.

2. You must believe that giving will make you rich. Well-ordered charity makes no man poor. The way to have full Barns, is to have free hands. To this both God and Man bea [...] [Page 97] witness, Isa. 32.78. The instruments of the Churl are evil; that is, he who maketh empty the soul of the hungry, vers. 6. But the liberal man deviseth liberal things, and by liberal things shall he stand. He deviseth how he may do good, and where, and when; he lyes in his bed contriving how he may do poor men good in the best manner; I, say you, so he may quickly devise away all that ere he hath. Nay, saith the Holy Ghost [...]y liberal things shall he stand: Piety, Equity, and Charity, are the best Pillars in any mans house. None more punctually payes his debts than God; now he that giveth to the poor, lendeth to the Lord, and the Lord he will pay it him again, Prov. 19.17. There is his Bond. Though all be his, yet he will accept of it as lent. Think, when the poor crave, God hath sent them to borrow for him, who will not take it kindly to be de­nyed. It's true, it seems lost, and you think its as good to cast it down the River, as give it to them. O no, it is not lost, it's Book't in Heaven, and shall be paid on Earth. Cast thy bread on the Waters, and it shall return after many dayes, Eccl. 11.1. most commonly in this life, but the longer it s unpaid, the greater will the sum be at last. The man is yet unborn, that hath lost any thing by God. If you can but trust him, you may gain sufficiently by him.

And to this, do all good men set their Seal, That the charitable hand is blessed of the Lord, and he that loves to give, seldom is in need to receive. Alas, God doth litt [...]e less th [...]n [Page 98] miracles, in the Husbandmans house every day. So much Rent to pay, so many Children to maintain, so many payments without any breathing time, and yet he lives, and is cheer­ful, and for the most part dies less in debt than his Landlord. Whence comes this! but from the wonderful Providence and Blessing of God. A man would wonder whence every peny and penyworth comes, that he gives and spends and payes: why the Scripture will tell you, He that watereth shall be watered also him­self. Sirs, charity is good Husbandry, for it brings a certain and plentiful Harvest. Let the man come forth, that can say he ever was lo­ser by Christ at the long run. If every bit of bread, nay if every cup of cold water, nay if every cheerful word, nay if every charitable thought, be not now or shortly rewarded, then murmure and hold your hand; but till then, open your purse, open your hands, open your hearts, and hide not your self from your own flesh.

SECT. VII. §. 7.

VII. THe Seventh Temptation of the Hus­bandman Distract­ing care. is, Distracting Care. He hath so much to do, and so little to do it on, much Brick to make, and little straw to make it with, that he is apt to be overful of cares. What shall we eat? and what shall we drink? and wherewithall shall we be cloathed? Mar­tha [Page 99] and he are sick of the same disease, to whom Christ thus, Luke 10.40. Martha, [...]. Martha, thou art careful and troubled a­bout many things. Thy care divides thy heart, it divides it from me, it divides it from its self, it is a care that troubles thee, & that's naught.

There is a care of the Head, a care of Provi­dence, Prov. 31.16. That's commendable. There is a care of the Hand, a care of diligence, Prov. 21.5. That's profitable. And a care of the Heart, a care of diffidence, Phil. 4.6. That's abominable: Much of this care molests our Husbandman: many cares about his house, many about his ground, care fills his heart in Seed time, care overfills it in Harvest: but when his Rent day approaches, his cares press him down, care somtimes to borrow it, and then care to repay it. These invade him in the worship of God, and make long Parentheses in his Prayers; these wait upon him to his bed, and somtimes trouble him in it; and these vi­sit him next his heart in the Morning. When he should be full of the thoughts of Heaven, these fill him with thoughts of the Earth, Yea ma­ny like co­ [...] are swallow­ed up of the earth alive. Mr. Swinnock. and the Body robs the Soul of the cares that are needful for it; as how it should be f [...]d; wherewith it should be cloathed, or how its deadly wounds shall be healed: how seldome do these break his sleep! When the Husband­man is Reading, or at Pra [...]r, and running quite towards Heaven, these like a rubb to the Bowl, make him fall short of his Mark. O sayes he, if this Rent were paid, or if I had [Page 100] no Rent at all to pay, how freely and cheerful­ly could I serve God, and take care about my soul! but this world, this world takes me off, and whatsoever my soul doth, Rent must be paid, and care must be taken: As if he should say, If I were a Gentleman, I would be a Chri­stian; I would take care of my soul, if I had nothing else to do.

It's true, care must be taken how to live in the world, but not distracting care, not exclu­ding care, not unseasonable care, not immo­derate care, not distrustful care. Not distra­cting; when the mind is drawn this way, and then drawn that way, hurryed uncomfortably and indisposed to any good. Not excluding care, whereby the thoughts and cares of Hea­ven are shut out. For (as a reverend Divine sayes) either men must use the world as if they used it not, or they will serve the Lord as if they serv'd him not. If thou hast need to pay man his due, sure much more care is to be taken to pay unto God his due; if care how to live thirty or forty years, much more to live forty thousand years: If you must take care to escape the Prison, much more to escape Hell. Again, it must not be unseasonable care; when the body should be refreshed by meet or [...]ccl 5.18. sleep, ( for it is comly and good for one to eat, and to drink, and to enjoy the good of all his la­bour) nor when the soul should be refreshed with the Ordinances of God, for one thing is needful, to wit, that better patt. Not im­moderate care, whereby the body is distempe­red, [Page 101] or the soul unfitted for the comfortable discharge of your heavenly or earthly Call­ings. Nor lastly, distrustful care, when you trust too much in your own understanding, and too little in the Wisdom and Providence of God.

And this Temptation is so much the stron­ger, in that it carries so fair a pretence, and is really spent about honest and lawful things; for about lawful things we most often miss it, and endanger our souls where there seems least danger at all. More men (you know) dye by meat, than by Poyson. As that great Politici­an used to pray, that God would deliver him from his friends, for he should take care him­self to avoyd his enemies: So we have great need to be careful about lawful things, for less care will save us harmless from things plainly evil. And so we shall proceed to lay down some effectual Preservatives against this Tem­ptation of distracting care: Namely,

1. Learn to cast your care upon God, 1 Pet. 5.7. Casting all your care upon him, for he car­eth for you. A most rare Duty, and a most ex­cellent Promise. Cast, not only put or lay it on, in part, or at leisure, but cast it wholly and speedily. Cast what? why, your care, your distracting care, so the word signifies; your necessary cares you must grapple with as well as you can; but when they squeeze, torment, divide, distract the heart, then cast them away; and not one or two of them, but All your care. In six troubles and in seaven go the same way, knock at the same door, throw them on [Page 102] the same shoulder: where's that? Vpon him; one able to bear and order them all, and not only a­ble, but very willing, For he careth for you: It is his business to care for you; his business and design is to order all things for your eternal good. What needs the child torture himself about a business, when the Father, that is wise and loving, sends him word that he will take care thereof? Sayes God, Let present duty be your care, and future events shall be mine; If you will trust me, I will order it well for you.

How can you pretend to trust him for the things of another life, that you never saw, if you cannot trust him for the things of this life, wherein you have seen his Providence over and over? Learn then to use a moderate care about your affairs; but when your cares oppress and disturb the quiet of your heart, bring faith to such promises, as Rom. 8.28. Heb. 13.5. Psal. 84.11. and rest thereby upon them, quietly expecting in the use of all good means a comfortable issue. If the success suit not with thy expectation, believe that God saw thy desire was not for thy advantage. If the issue fall out to thy mind, it is in mercy; thou didst thy duty, and trustedst in thy God, to which he hath annext a certain Promise, Psal. 37.3. T [...]ust in the Lord, and do good, besure you do both, so shal [...] thou dwell in the land, and verily thou shalt be fed.

2. Consider the unprofitableness of distra­cting cares. It is certain, they never do you [Page 103] good. Your design in them is for your good, for your advantage, but they advantage you not: for Psal. 127.1. Except the Lord build the house, they labour in vain that build it, and it is in vain to eat the bread of sorrows. Is it not as good to lay those cares aside, as vex your selves with them in vain. If indeed they could bring your matters to pass, and that success would stil attend upon your carking thoughts, somwhat might be said for them. But alas, it is so far from that effect, that the ready way to blast any business, is to bestow immoderate care about it. The Lord taketh the wise in their own craftiness, and bringeth their devi­ses to nought; that all men may know, that it is not of him that runneth, but of God that blesseth, that any thing comes well to pass: More Prayers, and less cares, will do your business.

And therefore when they crowd in upon you, and overpress you, let out your hearts to God in prayer, lay your straits and business before him: commit thy way to the Lord, trust also in him, and see if he do not bring it to pass. Say, Lord, my heart is overwhelmed in me, out of the Depths I cry unto thee, I can do no good of it, but thou canst; this knot thou canst unty; my carking snarls it the fast­er, I'le trouble my self no more but to do my duty; my contrivances are Castles in the Air, but thy Understanding is infinite. And at long run you will find this, that Real Piety, is the truest Pollicy. Alas the Husbandmans head is [Page 104] not shap'd for worldly wisdom, he is plain and simple; and again, he is spent sufficiently by his labour, hath no need to break his head and disturb his sleep and mirth with these di­stractions, especially while they will do him no good; and therefore go thy way, eat thy bread with joy, and drink that thou hast with a merry heart, for God now accepteth thy work, Eccl. 9.7.

SECT. VIII. §. 3.

VIII. THe Eight Temptation of the Hus­bandman Slavish fear of Man. is, Slavish fear of Man. It is true, he must keep a due Reverence for the Magistrate, for he is the Minister of God; and therefore to contemn him secretly, or disdain him openly, is no little crime. And a just fear and respect he must have for his Landlord, or the Gentleman his Neighbour, because God hath placed them above him; and he hath learnt that by the Father he ought to honour, is meant all his Superiours; and himself ex­pects the like from his children and servants; and therefore he is far from that clownish hu­mour of those, that will make no difference between the King and the Beggar: knowing that would bring confusion into the world, and break that order that God hath plac'd a­mong men. And therefore in all worldly mat­ters no man more respective to his Superiours than the Husbandman; none more ready to [Page 105] all those services and offices due from him to those above him: He's ready, and his children are ready, his Horses ready, and any thing he hath; and that not out of base fear, or other self-ends, but out of a principle of ingenuity and kindness, and a frame of heart to be doing good to every one. Here is his temper and du­ty; but now his Temptation lyes in this, That when his Landlord, or other great men about him, do discountenance the practise of piety, and that holy strictness, which is un­doubtedly the will of God, and necessary to salvation; he is apt either to take down his Colours, and either to waste his oyl, or hide his Lamp, lest he should bring anger or trou­ble upon himself.

He hath a mind to have constant prayer in his family, and reading the Scriptures, and singing Psalms, and would do so, if that course were held in the Hall that's near him; but he is loth to go before a Gentleman, no not to Heaven, and hath cause to fear a frown or worse for so doing. And then having but little Faith, he apprehends God far off, and his Landlord near, and will rather venture the loss of his House in Heaven, than his House upon Earth, and so neglects those Duties.

And so likewise in the practice of sobriety, circumspection and watchfulness, the exam­ple and fear of Superiours, do lay a strong siege to his convictions and resolutions, and make him (if strength of grace uphold him not) hazzard the Peace of a good Consci­ence, [Page 106] to keep the peace and quiet of his out­ward Estate. Fain he would go to Heaven, if he durst; and enjoy the smiles of God and great men also. He thinks without the favour of man he cannot live; and without the fa­vour of God he dare not dye; and so would conjoyn that which seldome meets, the love of God and the love of the World too. Thus is that Scripture fulfilled, Prov. 29.25. The fear of man causeth a snare. He would fast with his Family, but he dare not. He would read good Books, the best Books, and hear the best Mi­nisters, but he dare not; he would go to Hea­ven, but he dare not: he is in the snare; The Lord of Heaven help him out!

Not that all of this Rank are taken in this Temptation; for there are many, that go to Gods house for their Religion, and not to their Landlords; that if their Prayers will not bring him with them to Heaven, his frowns shall not bring them to Hell with him; That resolve to be in Gods Books, though they never be in great mens. And these som­times suffer for their presumption, their Rents raised, or themselves dismist; but they have cast up their accounts, and do know that all that will live godly in Christ Jesus must suffer for it, and are content.

Now to fence and Preserve the Husband­man from this slavish fear of man, consult, 1. The Providence, 2. The Promise of God.

1. Consult the Providence of God. Thou look'st at man, and fearest him: If thou [Page 107] wouldst look at God, thou wouldst trust in him; thou wouldst see a thousand times more cause to trust in God, then to fear man. For the hearts and hands of all men are in the hands of your God. Great men are in the hand of a great God. And your greatest enemies are in the hands of your ch [...]ycest friend; and he will bend their hearts to do thee good, or bind their hands that they can do thee no hurt. He commonly makes their foes their friends, that walk uprightly with him. And those that turn aside for fear, he suffers them to lose the fa­vour of great ones some other way, and the love of God also. It comes often to pass, that they who will not suffer for Christ, come to suffer for themselves; that they who are afraid to suffer for their holiness, prove to suffer for their wickedness, as that Black-smith in the Acts and Monuments, that when he was put to it, told them he could not burn, and so escaped the Fire of Honour; but ere long a spark kindled in his shop, and burnt him and shop and all in the Fire of Judgment; and so he burnt for himself, that would not burn for Jesus Christ.

Believe this therefore, if all the Great Ones on earth were set against you, they shall not touch an hair of your head, no not an hair of your Head, till God for your good give them a Commission. One cringe would have secu­red those three Princes, Dan. 3.15. from a most dreadful peril; but behold their integri­ty, constancy, and courage, and it is hard to [Page 108] say which was the strongest. O Nebuchadnez­zar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thy hand, O King. But if not, be it known unto thee, O King, that we will not serve thy Gods, nor worship thy gol­den Image which thou hast set up. And did God forsake them in their need? not at all. Alas he hath fire and water in his hands, and can make a Gridiron to be a bed of Down, when he pleaseth.

And therefore look not at man, whose breath is in his nostrils, for wherein is he to be accounted of: Look not at the stone, but at the hand in which it is: for as the stone can­not stir, unless it be moved by the hand; so no man can stir one jot against you, unless God stir him up. Hence we have so oft that phrase in the old Testament, that God stirred up this and that enemy against his people. Instead of pleasing this or that great man, whom it may be thou canst never please; or if thou dost, yet there's another may do thee a mischief as well as he: Do thou study to please God, who can according to that, Prov. 16.7. make thy Enemies to be at peace with thee. Man (sayes Homo li­ [...]e Deum, et [...]undum ri­debis. Aug. Augustine) fear God, and thou maist smile at the world. Alas, it lyes in the breast of any wretch (is he will come and swear against thee) whether thou shalt be worth a groat before night; and what foresight can arm a man against such mishaps! No, no, It is the [Page 109] Lord that must be your refuge and portion in the Land of the living. And therefore rely and rest (which you may safely do in the way of your duty) upon his All-ruling Providence.

2. Consult the Promise of God. 1. The Pro­mises he hath made to keep you from the troubles that your Superiours would bring on you, Isa. 41.10. Fear thou not, for I am with thee, [Lord, who can fear, when thou art with them?] be not dismayed, for I am thy God, [O blessed Word! if a weak Husband­man can get a strong God for his God, what need he fear?] I will strengthen thee, yea I will help thee, yea [let not down thy heart man] I will uphold thee with the right hand of my Righteousness. Behold all they that were in­censed against thee, shall be ashamed and con­founded, they shall be as nothing, and they that strive with thee shall perish. If thy name be in the Eight and Ninth verses of that Chap­ter, these Promises are as surely entail'd upon thee, as if thy Name were inserted, and they only made to thee. Again, vers. 14. Fear not thou worm Jacob, I will help thee, saith the Lord, and thou shalt thresh the Mountains. Hear this thou that sayest, O I am but a worm to them: how soon may a man crush a worm under his feet, and so soon may these great Mountains fall upon me and crush me: Why sayes God, though thou art but a worm to them, yet I will help thee to thresh the mountains. God and a worm can do much. Somwhat a strange sight to see a worm threshing a mountain, yet [Page 110] so it is. Many a poor upright Husbandman by his Prayers and convincing life, doth con­quer, silence, tame or destroy many a wicked Nimrod that would destroy him. Hath not God said, Zech. 2. 8. He that toucheth you, toucheth the apple of his eye. And will God suf­fer the proudest of them all, to fly at the apple of his eye? So that except it be for your great glory and good, you may r [...]st securely and build upon it, That no hand of violence shall touch you, however shall never do you hurt. This is a maxime, No men, or menaces, or mi­series, can do a Saint hurt: [...]. They may kill you, but they cannot hurt you. Away there­fore with that flavish fear, that hinders or dis­comforts you in your duty. God will not see his Husbandman wrong'd. 2. Consult the Promises he hath made, to deliver you out of your troubles, if they befall you by your Su­periours, 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of Judgment to be punished. Knoweth how, that is, can and will do it. How many gracious promises hath he made? In six troubles and in seaven he will [...]al. 91. deliver them. Thou shalt tread on the Lion and Adder. He that hath set his love on me, I will deliver him and honour him.

Why art thou therefore so afraid of trou­bles? of Men or Devils? A prison is not Hell: Loss of Goods, is not loss of the Chief Good. He that can turn thee out of thy house, can­not turn thee out of Heaven; There hee'l be [Page 111] turn'd out, and thou taken in. Man can threa­ten thee, but God can destroy thee. Thy great Neighbour will trouble thee if thou pray, and thy great Maker will damn thee, if thou do not pray: But he cannot trouble thee, whe­ther God will or no, but God can damn thee whether he will or no. They that now terri­fie thee, will run to hide themselves; and will none of them come between thee and an angry God, for the sins thou hast committed, or duties thou hast omitted, by their induce­ment. And therefore, Math. 10. 28. Fear not them that can kill the body, and have no more that they can do; but fear him that can cast body and soul into Hell: O fear him, and let them talk.

SECT. IX. §. 9.

IX. THe Ninth Temptation of the Hus­bandman Affected ignorance. is, Affected Ignorance. His Intellectuals are but obtuse, and Education did not befriend him; his occasions many, and his time scant, whereby ordinarily he wants that necessary knowledge, that should light him to Heaven. And the abuse of know­ledge in others, and the excuse his continual labours suggest to him, do tempt him to rest in and defend his Ignorance, and so it grows Affected ignorance. In this he lives, and (with­out Gods grace) herein he dies. But God for­bid, we should charge all persons of that Call­ing [Page 112] with this evil: no, there are many, very many have better learned Christ, able with much gravity and distinctness to give an ac­count of all material Points of Religion; that want not an Argument to d [...]end the Truth, though they cannot put it in Mood and Figure; yea divers that in the Arts come not short, in the Languages exceed some, that sit in Moses seat. And as to the saving knowledge of Jesus Christ, that consists not so much in mental, as experimental apprehensions; multitudes in this are excellent Schollars, that can describe Faith to the life, though they cannot define it; that can tell how to repent, though they know not whether this or Faith precede. In short, that can feel more than they can speak, and that have learn'd to express more in their lives, than in their words.

And some too there are, that know too much, I mean that have got more notions into their head than they can rule, and for want of wisdome and humility grow giddy and con­ceited; that they rather come to the Ordi­nance to judge their Minister, than to be judg­ed by the Word of God: and that think they could discharge that Function better than he, and these are to be rankt among the most in­tollerable sort of that Calling; of whom it were to be wisht, that either they knew less, that would make them less elevated, or that they knew more, that would make them more humble. But I hope, the number of these are but few. Experience of their own infirmities, [Page 113] together with further knowledge, will cure them of this swelling, these Rickets in the head; and by degrees they will find that the most they know, is the least part of what they are ignorant of. No, the Epidemical disease of Husbandmen is ignorance, affected igno­rance.

Many of them want time to read or think of spiritual matters; their Children cry, their Business cryes, their Creditour cryes, and hard it is to read a leaf without many avocations and distractions: nay worse, many of them cannot read a word; they can see no more in a Bible, than in a stone; nor read one verse therein, though the reading and ruminating of it might be as much worth, as Heaven to them. Ah! that ever Heaven, the gate of heaven should be in a Bible, and a reasonable creature, a Christian should not read it; and those that can, yet will not labour to find it there. Nay worse yet, for many of this Ex­traction and Education, are wonderful dull of capacity, and apprehend matters (spiritual especially) with much difficulty and confusi­on; and then such broken m [...]mories, that they can hold nothing without very much a doe; so that the Prophet J [...]remy m [...]ght very well conclude of them, Jer. 5. 4. Therefore I said, Surely these are poor, they a [...]e foolish, for they know not the way of the Lord, nor the judgement of their God; I will get me to the great men. Alas! it is too manifest, that ig­norance prevails among that sort in all places, [Page 114] insomuch that an Ignorant Peasant is the common Epithet. Their ambition being on­ly to know their ground, their cattel, their market, and their seat in the Church.

Who could have believed the sad story, that Mr. Pemble tells us in his Sermon about Ignorance, if it had not an Author of credit? Of an old man on his death bed, that had heard, in all likelihood, two or three thou­sand Sermons in his life, that being then ex­amin'd of his knowledge concerning God, should answer, he thought him an old man sitting in a chair: and about Christ, thought him a towardly young Youth: And concern­ing his Soul, thought it was some great bone in his body, &c. O woful story, That ratio­nal creatures who are able to give account of civil affairs with sufficient discretion, and ca­pable of the highest knowledge; That pro­fessed Christians that have been brought up and taught that sacred Religion, should know so little in the faith they must be saved by. To expect to be saved by the Son of God, and yet think him to be the Sun in the firmament, as others have exprest; That hope to go to Heaven, and yet know neither faith nor re­pentance, the undoubted way thither, nor what it is to be justified, or born again.

And more sad, that the Husbandman should plead for this his Ignorance; that any should imagine his sin should excuse him, and bring him off before God; That when God saith, My people perish for want of Knowledge, he Hos. 4.6. [Page 115] should conclude, because I want knowledge, therefore I shall not perish; yea, and imagine, that he shall speed better, than the most knowing and conscionable of his Neighbours; what besotted blindness is this? Who can have patience to hear this confident folly? but who is more bold than blind Bayard? Alas, it is ignorance that feeds his presumption. If he did but see himself in a true glass, he would abhor himself in dust and ashes. And there­fore its time to seek some Cure of this tempta­tion; And that is,

1. Be perswaded of the absolute necessity of saving Knowledge. That no man is ex­cused by his birth, poverty, or dulness, from getting so much knowledge in the fundamen­tals of Religion, as will let Christ into the soul, and stear it to Heaven. This is certain, that as no world was made without Light in the first place, so no new world in the soul without the light of Knowledge. Gods Me­thod is, Acts 26. 18. To turn men from dark­ness to light, and so from the power of Satan unto God. This is the way to Eternal Life, John 17. 3. To know the onely true God, and Jesus Christ. This is the first branch in the New Covenant, A heart to know God, Jer. 24. 7. not his Name, but his Nature, to know God in Chri [...], to know his will. Can you think any man goes to Heaven in the dark, to Heaven blind? Gods children are never born blind or dumb: must men of old be so many years, onely to learn the principles of Phylo­sophy, [Page 114] [...] [Page 115] [...] [Page 116] and can you commence Christian, and scarce study the Principles thereof a month? Shall your brains be studied more about the sorriest Trade, than about that great Calling, that teaches to live for ever? What variety of instructions do you give your Children for Husbandry? Every day you are at it, and will less a doe make them wise for Heaven than Earth?

Tell me not of your mean Birth and Edu­cation. God requires not from you what he he doth from some others; but doth he there­fore give you a Patent for gross ignorance? He expects not you shall resolve all the Que­stions in the Schools, but doth it follow, you should not know all the Principles of your Catechism?

And though your business be great, yet re­member still, that one thing is necessary. Though your hands and time be full, yet I hope you'l find leisure to go to Heaven. You must discharge your debts, attend your mar­kets, pay your rents, and bring up your chil­dren; And must you not get your blindness eur [...]d, your leprosie healed, and your soul sa­ved? The busiest of you, if you break a bone, or be sick, will have time to seek help. Are ye too busie to go to Heaven? God forbid. What though you are poor! Are not many poor men rich in knowledge? Must not poor men go to Heaven? and can they come thi­ther hood-wink't? Though thou art but an Husbandman, yet thou must be a Christian; [Page 117] and to be a Christian without knowledge of the Scripture, is like being a Philosopher without learning.

Though thy Understanding be dull, yet when the Holy Ghost is the School-Master, it is possible to learn. If no man learn any thing that he is dull at first about, how few would have skill in any thing. The first line in the Horn-book is the hardest; the further you learn, the easier: Prayer and Diligence will make it easie. And the Husbandman's God doth instruct him to discretion, and doth teach him, Isa. 28.26. He that teacheth you to know the properties of the Earth, will teach you also the passage to Heaven. He that teacheth you to Plow, when you endeavour it, will teach you to Pray, when you endea­vour that.

And though others abuse their knowledge, are better Schollers and worse Christians than thou, yet this will be no excuse to thee. Their sin doth not ease thee of thy duty; They shall go to Hell for their uneffectual knowledge, and thou shalt go to Hell for thy affected Igno­rance: But alas, you argue not thus, in the Case of riches or other things: you do not say, my Neighbour yonder hath great riches, and mispends them, therefore I will resolve to be poor; he is proud of his fine clothes, and therefore I'le go in rags. Urge then no more others abuse of knowlege, but seeing it is necessary, do thou obtain it, and use it bet­ter.

[Page 118] 2. Be resolved in the means of procuring saving knowledge, Prov. 2.2, 3. If thou in­cline thine ear unto wisdome, [diligently hear the instructions of the wise] and apply thy heart unto understanding, [set thy heart upon it, as Schollars upon their Books, or Trades­men on their Trades] yea, if thou cryest after knowledge, and liftest np thy voice for under­standing, [Earnestly and continually pray for it; if it be not worth asking, it is worth no­thing.] If thou seekest her as silver, and search­est for her as for hid treasure, [if thou usest all good means, readest in every book, makest out to any good Minister or Christian that can help thee] then shalt thou find the know­ledge of God; pains must be taken or no good done: I cannot chuse but wonder to hear il­literate men sometimes, O, I would give all the Cattel I have, that I could but read; who yet might with half the pains, which they would bestow to get one of them, learn to read sufficiently, and yet will not endeavour it. Alas, they speak as they think, but a de­ceived heart turns them aside: even so, you will hear some ignorant men express them­selves; I would I had given all I am worth for that knowledge which such have; and yet when they are directed to the means, they suddenly are weary, and shew thereby they did but dally.

Notwithstanding all your business, you have one whole day every week. How rich in knowledge would you quickly be, if every [Page 119] minute of that day were put to the best. Some Divines have collected the material points of Religion into fifty two heads, for each Sab­bath one; now if the poorest Husbandman in the Land would fix each Lords day on one of these, (and any good Minister would set you in) and in the spare time thereof, read, or hear others read to him, or ask questions, and confer with his honest Neighbour about it, and as he hath occasion the week follow­ing, drive in the same nail, What a blessed crop of saving knowledge would he reap when the year is expired? This is to seek knowledge as silver; and it's worth more pains than this, in that there's no going to Hea­ven without it. If you lived in Countries where no Bibles must be read, where there be no Ministers to teach you, and to know Christ were criminal, there were some ex­cuse for ignorance: but what plenty of pre­cious Bibles have we? what store of excel­lent Books, Catechisms, and principles of Re­ligion? what choice of Ministers that long to teach you? And to run through all this light into eternal darkness, what excuse can you bring? how great will be that darkness! Up therefore and be doing; let your future di­ligence, compensate your former negligence, lest you hear that fatal sentence, when it is too late to reverse, Isa. 27.11. This is a man of no understanding, and therefore he that made him, will not save him, and he that formed him, will shew him no favour. Now God forbid [Page 120] that the poor harmless Husbandman should after his painfull life, be thus sentenced into a more painful state! that for want of out­wards, he should be poor here, and for want of inwards be poor for ever. Why, then pre­vent it, while there is time: The markets yet are open, good eye-salve to be had; The rich­est pearles to be had, for a little labour. God himself will be the Master, and who will not be proud to be his Schollar? O taste and see how good the Lord is, apply your selves to him, and he will teach you the fear of the Lord, so shall you be rid of this temptation.

SECT. X. §. 10.

X. THe Tenth Temptation of the Husband­man Wronging his neigh­bour. is, Wrong unto his Neighbour; Though most other imployments exceed this in temptations hereunto, yet this Calling wants not its temptation. This wretched Self is of such powerfull influence, that it draws the plain Husbandman himself, to strain a point of Conscience sometimes, to ful­fill the lusts thereof. Hence it comes to pass sometimes (I hope it is not oft) that you may observe deceit and dissimulation in his bar­gains, though not so much as a tradesman, yet too much for a Christian: unfaithfully commending what is bad, when he sells, and unconscionably condemning and dispraising what is good, when he buys. Even in the [Page 121] words of Prov. 20.14. It is nought, it is nought, saith the buyer, but when he is gone, he boasteth. Pinching the poor either in his mea­sure, or in his price, when he sells his corn, and taking occasion from his straits, to deal straitly with him. Hence his unsound horse, and unproveable cattel are brought to mar­ket, with the greatest protestations of their soundness and goodness; Insomuch as it is grown a distinct Art, to buy or sell any thing in the market; and to buy a Cow a man had need of as many friends as she hath legs, lest he be defrauded. And then so many fair sto­ries, nay, so many equivocations, nay, so ma­ny flat ly [...]s, nay, so many oaths, nay, so ma­ny perjuries, swearing this price shall be the lowest, and yet abating it at next word, that a man would wonder men should apparently venture their consciences and eternal happi­ness, for so small a business, and yet be more astonisht, that this should be done by Chri­stians, that believe the Bible, and by Chri­stian Husbandmen, that are the plainest heart­ed of all others.

And then another way whereby he is tem­pted to wrong his Neighbour is, by Trespas­sing upon him; either his cattel being un­ruly, and not lawfully ordered, or his fence neglected, (for we must descend, if we would amend the most inferiour things in our way) and these things are neglected either through idleness, or other business, (it is hoped out of no worse design) so long that his honest [Page 122] neighbour is prejudiced and provoked. And hence follows, (besides the wrong done, which is the worst evil) grudgings, and heart­burnings, and often unkind and angry expres­sions, and sometimes long and chargeable suits. How great a fire a little spark kindles? Insomuch that oftentimes, the nearest neigh­bours are lest beloved, and sometimes so en­gaged in suits and rancour against each other, that they lose the comfort of that mutual love and offices, they might enjoy.

And this is a most sad and doleful thing, to be written in tears, and spoken in sighs, that those people should so fail in Actions, whose Religion gives lawes to the Thoughts; that they should live below the Heathens, who expect to be equal to the Angels; that some little part of that world, the whole whereof is not worth the poorest soul in it, should so bewitch a man, to break all bonds, divine and humane, to compass it. Let us therefore enquire out some powerful Preser­vative against this temptation.

1. Observe the piercing eye of Almighty God alwayes upon thee. When thy heart gives thy mouth the lye in dissimulation, he observes thee all the while, and marvels at thy folly. Would'st thou speak so falsely, if he with whom thou dealest knew thy heart? Why wilt thou speak so, when God knows thy heart? Is he less formidable than a worm? wilt thou bear such awe of one that can only shame thee, and not bear much more of one [Page 123] that can both shame and damn thee? Thou wilt not affirme a thing if thou knowest a stander by can disprove thee; Why, God is a stander by, and when thou art lying equivo­cating and swearing, he can disprove thee every word, can stop thy mouth with a thun­der-bolt, strike thee dumb, yea, dead in the place, as he did Ananius and Saphira, and many others since, with their lye in their mouths. Hearken what he hath said, 1 Thes. 4.6. Let no man go beyond, or defraud his bro­ther in any matter, because that the Lord is the avenger of all such. If an ingenious argu­ment will win thee, He whom thou defraud­is thy brother, wilt thou eat up thine owne flesh? If a dreadfull argument will work on thee, The Lord is the avenger of all such. God will sooner or later reckon surely with thee for it, and therefore as thou tendrest thy safe­ty and happiness, go beyond no man in any matter. God will not see one man rise unjust­ly on anothers ruine with any patience, nor behold thy cunning to make a prey of his sim­plicity without a sharp revenge.

Object. A man cannot live in the world without using his wits: Other men use it more than I: These shifts are common and [...]onest in comparison of others: I do but make the best of my own: Let them look better about them, and then there's no danger.

Answ. There is no necessity laid on any man to sin. It's better to be poor than sin. He would make such a bargain as would un­do [Page 124] do him, that would tell one lye to gain all the world. Others practise is no rule, and will prove no excuse for thy wickedness. God hath given thee to understand, that his Word is the Rule, that must guide and judge thee; and that thou art to imitate not the worst, but the best men, and them onely in what is good. You are to know, that by beguiling others, you make the worst of your own, and hazzard all to increase a little, and venture hell to gain a peny. That God hath not given all men the like measure of skill and perspica­city, but they are plain and simple, and think every one else is like them; but in that case God hath made thee thy Brothers Keeper, and put him into thy hands to deal mercifully and honestly with him.

2. Be confident, that what is got by wrong­ing others, will never do you good; the gain of deceit lasts but a while; or if it do, it's given thee in wrath; like a Sute with the plague in it, it's gay and fine, but death is in it; So is unjust gain, though it stay with thee till thou dye, yet the curse of God stays with it, and rests if not on thy state, body or chil­dren, yet on thy poor soul, which is worst of all; And who would be fond of a fair Sute with the plague in it? it were better to wear leather, poor leather or russet were much bet­ter: so it were better for thee a thousand times, to live poor, and just, and dye blessed, than to live rich, and dye accursed. The crafty Fox in the Fable hugged himself, that [Page 125] he had cousen'd the Crow of her breakfast, but when he found himself poyson'd there­with, he wisht it out of his belly. Prov. 21.6. The getting of treasures by a lying tongue, is a vanity tossed to and fro, of them that seek death. Your design perhaps is to make estates for your Children, but alas this is not the way; for if you could rise out of your graves one fifty years after your death, you would find the canker of your deceit and injuries had consumed it all. The eye of Scripture, the eye of Reason, the eye of Expe­rience sees this every day, that— De male quaesitis vix gaudet tertius haeres, The third heir seldome enjoys ill-gotten goods: What madness is this for you to lose your souls in the gaining of the world, and your posterity to lose their souls in the spending of it? and so the same purse or house damnes both the Father and the Son; the Father by injurious getting it, and the Son by ungodly wasting it. How many houses have you seen ruined, where the oppressor hath dwelt? How many unconscio [...]able Lawyers (who like you have made a prey of the simple) have built strong houses, and made strong entails, yet in a few Generations their names are blot­ted out, and they who preferred Earth before Heaven, have neither Earth nor Heaven; and c [...]n you go by their houses, and not re­ceive instruction? will you see and know this, and yet follow them? Alas your thriv­ing is but the fat of a dropsie, which makes a [Page 126] great shew, but is not sound; brings rotten­ness in the end of it. Such is your present estate, Your riches are corrupted, your Gold and Silver is cankered, ye have heaped treasu [...] together for the last dayes. Yea, in this life, God often sends some to squeeze these muck­worms, when they have suck't themselves full. And if these things be true, O why will will ye defraud any more? You build castles, but it's in the air; your house wants founda­tion, your title to your estate is nought, and as sure as there is a God in Heaven, and a curse in this Bible, you will be losers by this gain; no peny that you have gotten by fraud shall ever do you or yours good. God hath said it, Psal. 18.25. With an upright man I will shew my self upright, and with the froward I will shew my self froward.

And is not here sufficient ground to move A dis­course a­bout Resti­tution. you in the point of Restitution. If injurious or deceitful gain, in the judgement of God; and experience of men, and in your own ob­servation do no man good, but much hurt; and inevitably entail a curse upon the man and all his estate, whiles he keep it; Is it not Wisdome and Conscience to restore what you have thus gotten? Would you keep a sute that has the Pestilence in it? will you hold that which God bids you restore, and will damn you in hell, if you keep it? whereas it will do you no good: what, run a plain haz­zard of losing your honest gain, by keeping some little which is dishonest? and venture [Page 127] hell fire, rather than part with some of that estate, when as if God say the word to night, thou must part with it all before morning? Is it not better to bring it back, and be saved, than have it fetch't, and you be lost?

If ever God work savingly, I say savingly, upon your hearts, you will make as much hast to restore, as ever you did to get it; and shake it out of your skirt, as you would brush a spark off your clothes, as Zacheus, Luk. 19.8. No sooner was salvation come to his house, but he cryes out, Lord, if I have taken any thing (mark any thing of what kind soever, of what quantity soever) of any man, (whether good or bad, rich or poor) by false accusation I restore him, (not I'le do it at my leisure, but upon the nail I restore him) four-fold: I'le ra­ther be a loser than my Neigbour; he shall have four-fold.

Object. You will perhaps object your ina­bility and poverty, that you cannot make re­stitution, or at least this would make you poor enough, and therefore desire to be excused.

Answ. Total inability excuses restitution in the Kind, but yet there must be restitution in the Mind. A will you must have at pre­sent, and the deed (except remitted) if ever you be able. In the mean time, you are to be sorry, that you have wrong'd your Neigh­bour in your actions, and can onely-right him in your wishes. And sure there is some hand of God in it, that your estate (though increa­sed by your trespassing upon, and wronging [Page 128] of others) should be brought to such an ebb, that you are unable to make just restitution. Surely God hath blown-upon you, with the fearfull blast of his curse already, and you may find by this, that no industry nor intail can assure ill-gotten goods. And as sure as this curse follows you externally, so surely (with­out repent [...]nce and restitution) will it follow you eternally. And therefore you are wide point blank in your argument, you cannot restore, because it will make you poor; for if you do not restore, you will be poor. Your building now is on a quick-sand, pile up your wall as high as you can, the quick-sand un­der it will bring it down, and you and yours under it. And therefore its better to be poor with Gods blessing, than poor with his curse.

And grant it do bring you low, to restore to every man his own; alas it doth but deli­ver you from that estate, which would do you hurt, and strip you of some garments, that would keep you too hot. However the event, Duty must be done, whether we grow rich or poor by it. Poverty and piety are bet­ter company, than riches and sin. And if you can trust God, (and otherwise you can never come to Heaven) he can and will, if it be for your good, make you amends for your self­denyal, and give you goods, and a good con­science also. Take therefore thy ill-gotten goods in thy hand, (as that Phylosopher did his estate, when he threw it into the Sea) and resolve, 'tis better these things be lost [Page 129] for me, than with me; and let God doe his will.

Object. 2. It may be you will say, I shall be shamed, my name will be posted up for dis­honesty; and it is a saying, that it is a shame to steal or wrong, but a worse shame to bring it home again.

Answ. Sin is worse then shame. A man may stand under shame, but you cannot stand un­der the guilt of sin. Augustine hath determined long ago, That sin is not remitted, till the thing be restored, wherein you sinned. If your consci­encewere tender, or your eyes open, you would more tremble for guilt then shame. It was ne­ver better with Ephraim, than when he was ashamed, yea even confounded (the highest de­gree of shame) for the sins of his youth, Jer. 31. 19. And never worse with Ephraim, than when he was given up to sin, Hos. 4. 17. How long do you think it will be, ere you must be charged before God, Angels, and all your neighbours, with your injurious dealings? and then what unspeakable shame will cover your face, when it will appear that after all these warnings, you lived and dyed in these sins? Alas! It will be but a while, and all your heart and actions shall be laid out to the view of all; and were it not better you prevented this your self?

But to come nearer; Pray what shame is it to do that which is good, or undoe that which is evil? It is a shame indeed to sin, but that is past, that thou art asham'd of too: but now [Page 130] thou art about a work of righteousness, equity and honesty, there is no shame in this: Nay all men, at least all wise men will think better of thee than before: They will now conclude, certainly yonder is a singular good man, that will part with his estate, and venture his cre­dit, rather than burden his Conscience, or re­main under sin. All men will commend this, and much praise will redound to God. Pray what disgrace is it to Zacheus, that he was willing to restore all he had gotten by wrong? God and Man record it to his honour.

But further yet, you may so order your re­stitution, that (if occasion be) you never need to be known. Consider whom you have injured, and how much; and then choose your discreet Minister, or some other faithful friend, who may dispose the thing restored, or the value of it, to the right owner, and your name never needs to be in question. But rather ex­ceed, than fall short of the full value, in your restitution. I will restore, saith Zacheus, four­fold, that is, rather more than less. And the Lord hath ordered in that case, Numb. 5.7. They shall confess their sin which they have do [...] and he shall recompence his trespass with t [...] principal thereof, and adde unto it the fifth part thereof, and give it unto him against whom b [...] hath trespassed. This is equitable for him, who perhaps hath been prejudiced by your injury, more than the naked worth of the thing; espe­cially if much time be past. And it is profita­ble for you; when your sin costs you dear, its [Page 131] likely you will not easily meddle that way a­gain.

Obj. I, but what if the party I have wrong'd be dead, and perhaps there is none left, to whom restitution may be made; or the persons at such a distance, that it is impossible to make them a­mends.

Answ. Restitution must be made in the proper place, if it be possible; or if the party be dead, to their Heirs or Executors, and pains must be taken to find them out. It is but a reasonable penance for your fault. But if no person can be found in whom the right of re­ceiving remains, then hear what God saith, Numb. 5.8. But if the man have no Kinsman, (or person having right) to recompence the trespass unto, let the trespass be recompenced un­to the Lord, even to the Priest—Almighty God is Heir-General in all such cases; in whose name and stead his Priests and poor are autho­rised to give you an acquittance; and your sin bewailed shall through the Ram of attone­ment, mentioned in the same verse, be forgiven. But till this be done or fully purposed, your guilt remains, you are yet in your sins.

And thus I have at length, given you a view of the Husbandmans Temptations, and their several Antidotes; not but that he hath ma­ny more. As he is a Christian, he is liable to all the temptations of a poor Christian; so as he is Husband, Master, Subject: but I think these are more incident to his earthly Calling, wherein if he be faithful to his own soul in the [Page 132] use of the Preservatives annexed, I trust, by the blessing of God, he shall overcome, and reign with Christ at last, where the wicked cease from troubling, and where the weary an at rest.

SECT. I.

ANd now I proceed to the Sixth Point to be handled, which is the excellent Lessons that God teacheth the poor Husband­man, who perhaps cannot skill of one Letter in the Book; For his God doth instruct unto discretion, and doth teach him; as you had it out of Isa. 28.26. And that's a dull Schollar that such a Master cannot teach. There is hardly any thing that the Husband­man hath to deal with, but he may learn som­thing of God out of it, when God doth prompt him thereunto. Yea God hath translated the world into the Scripture, that we may tran­slate and think of the Scripture in the World. This (as was observed) is one end of Similes and Comparisons, so frequent in the Bible, not only that God may come down by them unto [Page 133] us, but that we may by them ascend unto him, As our Lord Christ (excellently) by occasi­on of a Vine in his way, (as the Learned con­clude) raiseth up his and his hearers minds to learn this Lesson, That every branch that §. 1. Lessons from his Ground. beareth not fruit, shall be taken away; and the branch that doth bear fruit shall be purged to bring forth more fruit, Joh. 15.1, 2. A profi­table Lesson taught out of a Tree. Having therefore such a Copy, let us endeavour to shew, what Learning the Husbandman may and ought to get. And, I. Out of his Ground. And here

1. He looks on it, and thinks Whence he came. He reads his Pedigree in the Dust; and remembers his Paternal Coat is blazon'd, Gen. 3.19. Out of the Ground wast thou taken. And having much business with it, he is often minded what he is, For Dust thou art. And there is but a remove between the Dust that lies, and the Dust that's walking on it. And therefore the Husbandman ought to look down, and learn humility; and then to look up, and beg it of God. And hence it was (as some judge) that God gave to our Father A­dam his name from the ground or earth (for so his name signifies) that whensoever he heard his name Adam call'd, he might think of his original and be humble.

The Husbandman therefore hath many I­tems of his frailty, and must lay it to heart. Here is my Ground, and alas what am I but earth sifted and purified, and molded up by [Page 134] the hand of God? And what cause hath white and red clay to be proud! Come down O my vain heart, and know thy place; when clay ascends, it is against the Laws of the Cre­ation.

2. From his ground; the Husbandman learnes his mortality; and may be oft mind­ed of his change. For unto dust thou shalt re­turn: There is the end of his Line. Poor man creeps out of the dust, keeps a coile in the world a while, and then r [...]turnes unto dust again. Every day the Husbandman may learn this lesson. His imployment lyes as it were in his grave; when he is digging or plowing in the ground, he breakes out in these thoughts. Poor peice of creep­ing dust, whither art thou going? Art thou ready to return to thy mother Earth again? Hast thou glorified God? Hast thou finisht the work which he gave thee to do? What sticks it at? Thy passing Bell may be rung to morrow, and then shall the dust return to the Earth as it was, and the Spirit shall return un­to G d who gave it, Eccles. 12.7. Prepare thy self therefore, to lye down in the Earth, which thou art now manuring: Get dying thoughts, for thou art but dying dust.

3. From the quality of his ground, he must learn his lesson. When you walk over a fruit­ful Field, the sight of it pleaseth you: And a fruitful heart and life would please God much more. This shower of rain hath made my field better? Did the last shower from Heaven make [Page 135] my heart better? Hebr. 6.7. For the Earth that drinketh in the rain that cometh often upon it, and bringeth forth herbes meet for them by whom it is dressed, receiveth blessing from God. Shall my ground be blessed, and not my heart? Is a fruitful field a pleasant sight? O how muc h more blessed sight is a serious growing and holy heart? Awake therefore O my soul, lest thy ground do shame thee, and lest the Earth rise up in Judgement against him that tills it.

Again when the Husbandman is in his bar­ren ground, there he learns the danger of un­fruitfulness. For saith the Scripture, Heb. 6.8. that which beareth thorns and bryars is rejected, and nigh unto cursing, whose end is to be burned. Doe I turn that ground to Commons, that will bring neither Corn nor Grass after all Ex terra ferlili pro­ducetur [...] [...] vene­nosa; et ex terra [...] pretiosum aurum. Pint. in [...] ­zek. my cost? What then will become of me if I be unfruitful? Is it intollerable in the ground, and is it not much more in earth refined? A wake my barreu heart and fall to work. I'le g­home and mend my pace, & bring forth fruitso meet for repentance, lest while I seem blessed on earth, I prove to be accursed from Heaven. And thus the barren ground reads a fruitful lecture to the observing Husbandman.

4. His fourth lesson is from the improving of his ground. He finds that the dirty ma­nure is necessary to make his ground fertile, Luke 13.8. Not only the fig-tree, but the vineyard must be dig'd and dung'd, else it wil grow weedy, gather moss and be fruitless [...] [Page 136] And here our Husbandman learns the neces­sity and benefit of affliction. Here's a piece of ground; alas without much paine, I shall reap no profit. And here's an Heart, that will bring forth little, without much pains and cost. Afflictions are profitable, but not plea­sant at all: They fall upon us by a necessity, (If need be) ye are in manifola temptations. 1 Pet. 1.6. Let a man live two or three yeares without affliction, and he is almost good for nothing; he cannot pray, nor meditate, nor deny himself, he gathers abundance of moss and rust; but let God smite him in his child, or estate, or health, now he [...] can find his tongue, he is awake, and is in good earnest, now he is humble and mortified, and quite a­nother man; O! affliction is the growing soyl. God hath now as much honour again from him, as he had before. Hereupon many good Husbands think, that improving is better than purchasing: the Lord hath such a large improvement from one of his servants after affliction, that it brings in as much, as if he had converted a man out of the rough. And now thinks the Husbandman; my pains and cost is well bestowed; this crop rewards me: And so sayes God, This amendment pleaseth me; This rod was well bestowed. And thus doth God chide himself friends with his poor children, and heales them by his stripes: and this the Husband­man learnes from the improving of his Ground.

[Page 137] 5. The Husbandmans fifth lesson is, from fencing of his Ground. He observes that after all his cost and labour in his field, one gap or breach is able to ruine all his hopes, and there­fore concludes the necessity of a fence, for the receiving of his deserved profit. Here my Corn is sown, but my labour's lost without care to preserve it; up Sirs, let us be doing, this field must be fenced, or all is lost. And hence the Husbandman learnes the duty of watchfulness, and concludes that without it an everlasting soul is lost. When God him­self hath sown the precious seed of Gospel­truth in the heart, and plac'd many orient Graces in the soul, there is no small need of a serious and constant watch, else Satan and his instruments, will quickly lay them wast. Let the field of your heart be never so richly la­den with knowledge, love, zeal; yet if one gap be left open for the Boar out of the Wood, or the Foxes of the field, to any one conscience-wasting corruption, open or se­cret, all will be destroyed, Prov. 24.30. I went by the field of the man void of understanding, and loe—the stone wall thereof was broken down. Here was a field without a fence; but did the passenger gather nothing hence? Yes vers. 32. Then I saw, and considered it well, [I was thinking what I might learn from it] I looked upon it, and received instruction. My neighbours folly taught me wisdome, I was instructed by it; this outward object, taught me an inward lesson. So should the Husband­man [Page 138] by the breaches in his neighbours wall: be taught to repair the neglects of his ow [...] watch. How soon is a pair of Flood-Gates [...] the fenne-Countries drawn up? How hard [...] can we draw out the waters again? Ah so i [...] is (you may beleive sighing experience) so i [...] is with a poor soul; you may a thousand time [...] more carefully keep out a sin, and cru [...] a Cockatrice in the egg, than rid th [...] soul of its woful chains and fetters afterwards. It's watchfulness and prayer, that only ca [...] keep temptation out.

6. The Husbandmans fixth lesson is, from the Grass of his ground. Thus he hath daily a pleasant view of, and now and then makes a Book of it, and every Grass is a Letter, ye [...] [...] word, yea a Sermon to him? A Sermon some­times of his own frailty: For how doth it flou­rish in the morning, and the many coloured weeds therein [...]ile and dance? and at night they are cut down and withered, their beau­ty gone in a few dayes, and then he reme [...] ­bers what is said Isa. 40.6, 7. All flesh is Grass, and the goodliness thereof as the flower of the Grass: The Grass withereth, the flower fadeth: Sure the people is Grass. And so he goes his way with an heart mortifyed, and weaned to the world, and all things in it, see­ing there is so little difference between his Grass and him. The Grass sprung lately out of the ground, and so did he, only he is the Senior Grass; and the Grass is resolv'd into the earth again, and so must he; onely he lives [Page 139] a while longer. And more particularly, the Husbandman learnes hence the short-liv'd happiness of wicked men, that rise up sud­d [...]ly in the world, and rage as they were woo'd, but like the Grass they perish out of hand, and their places forget them. God lets them alone a while, as the Husbandman doth his Meadow, eates them not down by afflicti­ons, but hedges them by his providence, as if he had more care of them then of all his de [...]esne besides; but mowes them down at length, and cuts them off in a moment, Psal. 92.7. When the wicked spring as the Grasse, and when all the workers of iniquity doe flou­rish, it is that they shall be destroyed for e­ver.

And then again, the Grass Preaches to the Husbandman, Relyance upon the providence of God. Thinkes he, here I have a great family, and many Children, and certain provision for them I have none, but Math. 6.30. If God thus cloath the Grass of the field, which to day is, and to morrow is cast into the Oven, shall be not much more cloath me and mine, if I have any faith? Hath common providence such care of Grass, and not much more on men and women? Away distrust, be silent all my fears, God will provide for me and mine. What if I leave a shiftless wife, and unable children behind me: This poor Grass cannot shift for it self, and yet its supported, and fed, and fenced, till I think it fit to cut it down: And so shall they be fed, and fenced, till God think fit to have them home.

[Page 140] 7. The Seventh lesson that our Husband­man learnes is from the Thorns in his ground It is said, Judg. 8.16. That Gideon took [...] Elders, and thorns of the Wilderness, and b [...], and with them he taught the men of S [...]. Hebr. He threshed them, he taught them what it was to affront God and his instru­ments. And much may a good Husband, an holy man learn out of a Theme, God being the teacher. And here 1. The Husbandman [...] taught to remember his fall in Adam. One of the Fathers would weep at the sight of the Rose, because before Adam fell, he thought the Rose had no prickles, but the Fall bred them: certain it is, the curse of Thorns began at the Fall, Gen. 3.18. Thorns also and This [...]les shall it bring forth to thee. So that every prick with the Thorn, may wound thy heart with the remembrance, of that woful Shipwrack in thy Father Adam. Thy Rebellion against God breeds their Rebellion against thee; every Bryar bending its sting against their Creators Enemy, or at least giving thee a sharp memen­to of that Apostacy. And 2. By them he learns the nature, use, and end of wickedmen, whom the Lord accounts but as a brake of thorns, Ezek. 2.6. Son of man, be not afraid of them, neither be afraid of their words, though briars and thorns be with thee. The Husbandman is not afraid of a Bush of Thorns: The knows the Thorns original is but from the curse; though their use may be to fence the Field, their end is to be cast into the Fire. And hereby he [Page 141] [...]earns, that wicked men are no wonder [...] Since the curse there have been thorns in the Wood, as sure as Corn in the Field, but he is content to suffer by them, foreseeing their end to be lamentable. And at present their joyes, are but like the crackling of Thorns under a Pot. A great noyse, but little heat, and less continuance: especially considering, that God makes divers of them fences and safe­guards to the good, against their own wills, and that God stops a gap somtimes with a wicked man, whereby his godly neighbour is preserved: And so he is kept from envy at them, seeing he knows the thorns grow green but till the Husbandman hath need to use them for the Hedge, and then lye there only till they be rotten and ripe for the Fire.

8. The Eighth Lesson the Husbandman learns in his Ground is, from the Stones of his Ground: And these, though they do som­times bring into his mind Jesus Christ, that living stone; and occasion otherwhiles thoughts of that White stone of Absolution he hath so long panted after, (as an industrious Christi­an can get profit out of a [...]int) yet from them he is most effectually taught, the misery of an hard heart. The Plough goes through them, and yet they are stones, nay it's somtimes bro­ken by them, and they no softer: The Rain falls oft on them, but they are hard still: The Sun warms them, but they relent not. At the end of his Lease, the Husbandman leaves them as he finds them, not a grain of fruit from [Page 142] them in an age: Some of the biggest it ma [...] be he throws out of his ground, but leaves the lesser in it, till the end of the World. And this teaches him much; he looks upon them, and receives instruction. He is ill troubled with these stones under his feet, but he is worse troubled with the stone in his heart; he thinks on his sins, and cannot weep for them; he looks at him whom he hath pierced, and can­not mourn over him; he hears of the calami­ties of the godly, and sees the wickedness of the ungodly, and cannot break his heart for them. He knows not what to do with this stone within: He puts in the Plough of mor­tification, he tears up his heart by convincing aggravations of his sin; he puts it under the dropping of holy Ordinances as oft as he can, remembering that— Gutta cavat, lapidem, non vi sed saepe cad [...]ndo. He fasts and prayes time after time, yet all would not work, but that God comes in (that of a stone can make a Son of Abraham) and quite takes away this heart of stone, and gives instead thereof an heart of flesh. And O that every Husband­man would take this course, ply the means, plead the Promises, get the heart dissolved, least it be destroyed. You get th [...] Stones out of the ground, O get them out of your hearts, lest for the Sin of hardness, God give you up to the Curse of hardness, and forsake you for ever.

9. The Ninth Lesson the Husbandman learns, is from the Wormes of his Ground: [Page 143] These he converses with every day, and draws acquaintance to them, because they are of kin. And the Lesson he learns from them is, his own mean and low condition, and a potent ar­gument against pride. If a worm should take on, lift up it self, and be proud, then any thing may be proud, Job 25.6. How much less man that is a worm, and the Son of man that is a worm. Here is a worm, this is a mean creature in comparison of me; but I am a meaner crea­ture in comparison of God. How easily can I crush this worm with my foot? and more easily can the great God crush me into pieces. If the Lord had no more mercy on m [...], than I have of this worm, O what would become of me? O what reason have I to be humble, see­ing these very wormes, if God did say the word, could easily vanquish and devour me: that were not afraid to set upon a King in his greatest Pomp, when the great God did clap them on the back, and set them on, Acts 12.23. And immediately the Angel of the Lord smote him, because he gave not God the glory, and he was eaten up with Wormes, and gave up the Ghost. The Angel gave the first blow, to give the worms hold of him; and then every one had a morsel of his flesh, and sucked up that blood wherein the glory of God did not swim; an host of Maggots overthrew him, and kil'd him dead. What a low opinion must he have of himself, that must say to the worm, Job 17.14. Thou art my mother, and my sister? Thou art a reasonable worm, and that's all.

[Page 144] 10. The tenth Lesson the Husbandm [...] learns, is, from the poor Ant or Pismire. A [...] to her, God himself sends him to School Prov. 6.6. Go to the Ant thou sluggard, c [...] ­der her wayes, and be wise: which having [...] guide, overseer, or ruler, provideth b [...] meat in the summer, and gathereth b [...] food in the harvest. Set thy self by a mole hill, and there stand, and behold those small crea­tures, how busie they are; they stand no [...] still, nor go at an idle rate, but run every foot, they carry a burden, as bigg as themselves, e­very day they work, and this with incredible cheerfulness; they murmure not, they quar­rel not, but know their place and business, and that is to provide for winter. And now what learnes the studious Husbandman from this Book! Why, here he learnes Indust [...]y and dili­gence; a cheerful industry in his place. Shall Na­ture teach this Ant, more then Reason teaches me? Shall a blind instinct make her provident, and shall the Bible suffer me to be profuse? See how she runs in her duty, and shall I sleep or creep in mine? Nay will not this poor pis­mire rise up to condemn me, for my neglect of treasuring up for Eternity? my winter is drawing on, there's no providing in the Grave, and yet where's my provision for ano­ther world? I open this hillock and see the Ants provision: But I open my soul, and there find little or no provision. Awake, Oslug­gard, up and be doing, run for thy life, work for ete [...]ity, treasure up that which a so u [Page 145] may live on in another world; lest thy Har­vest be past, thy summer ended, and thou be not saved. Here's a little creature, and yet a great Politician. Well, I am convinced, I am resolved, I'le trifle no more; these Pismires are at my mercy, and I am at Gods; and therefore I will do what I can with all my might, though I am poor in this world, that I may be rich in the next.

These and such like Lessons, may the care­ful Husbandman learn out of his ground, whereby it yields him double profit: food for his body, and a feast for his soul.

SECT. II. §. 2.

II. THe Second Book of the Husbandman Lessons from his Corn. A word [...] or Ear of Corn. wherein he may read something of God, is, His Corn. The same word in the Hebrew that is used for an Ear of Corn, signi­fies also a Word. As if every field of Corn were the Husbandmans Book, every Land or Butt a Leafe, every Sheafe a Verse of praise, every Ear a Word, every Corn of wheat a Letter to express the praise of God, and d [...]ty of man. In the same meal one man feeds his Lusts, and another his Graces; and in the same field one man fills his Barn, and another man fills his Heart: So that a good Husband hath two Crops in one year, the one keeps his body, the other helps to keep his soul alive.

And here,

[Page 146] 1. The Husbandman learns something from his Plowing for Corn. And this teaches him the use of Godly Sorrow, Jer. 4.3. Break up your fallow ground, and sow not among thorns. What is fallow good for? put in the Plough, sayes God to some spiritual Husband­man, I shall have no Rent hence untill the plough go here; plow me a long furrow here: O Lord, cryes the soul, I can sorrow for my sin, I am broken; plow deeper, sayes God, fetch up these weeds by the roots; now he cryes, An undone sinner; The Law hath quite undone me; my heart is rent and torn within me: All the world for one smile of Christ. Now, sayes God, thou shalt have it. I meant thee no more hurt than the Hus­bandman means his field. Plowing is hard work, but it brings sweet profit. So com­punction is hard work indeed, letting one blood in the heart, this goes near; but it's profitable, the peaceable fruits of Righteous­ness pay for all: the plough makes one sweat, but the crop makes one sing; and without this plowing in tears, we should never reap in joy, Amos 6.12. Shall Horses run upon the Rock? will one plow there with Oxen? no man will do it; and yet, sayes God, there I must plow, or no where: I must squeeze wa­ter out of a slint, and make a rocky heart mourn, or never cure it. Thus our Husband­man learns Humiliation at his plough, and studies a broken heart while he is breaking up his ground.

[Page 147] And then his plough teaches him the need of a Watchfull Perseverance, Luk. 9.62. No man having put his hand to the plough, and looking back, is fit for the Kingdom of God. He finds the careless eye makes many a balk, and it must be a staid and constant observati­on, that makes an even furrow, wherein if he fail, he goes home with shame. And he knows the plough will do good no longer than it's followed, and there's no leaving it, if he mean to live. And this helps him to consider, of the constant need he hath to observe his ways, to cleave an hair, and draw an even furrow in all his courses: to beware of extreams in be­ing over-righteous, or over-wicked; know­ing that one broad furrow will require ano­ther to make it smooth, or else require a nar­row one to drive it even. And therefore he concludes, there's no sleeping at Plough; no throwing up his worthy work of Religion for any difficulty in it, till his Harvest come in Heaven, where he shall rest from his labours, and his works shall follow him.

2. The Second Lesson which the Hus­bandman may learn from his Corn, is, from the Sowing of it. And hence he may learn,

1. How to hear: For so hath our Lord Je­sus taught him hence, Mat. 13. who there takes the Husbandman upon himself, and reckons his and his Ministers preaching, like the sowing of Seed. Where he finds four sorts of ground, and but one sort sound and good. It is three to one in a Congregation, that the [Page 148] hearers miscarry in hearing. Here I have precious Seed, sayes the Husbandman, but if I should cast it in this high-way, or among yonder thorns, or else on the rocks, what crop could I expect? It would be cast away: and what is my Earthly Seed, to the Heavenly Seed of my Lord and God? who not only scat­ters Seed, but offers Pearls, yea Blood, the precious blood of Christ, and it's cast away, if I bring an hard or worldly heart to the Word of God. O then what need have I to prepare before; and to watch in the hearing thereof, lest I receive that Grace of God in vain. How fruitless would that seed be, that is sown on the green-sod, before the ground be plowed? I would not venture one hand­full of Seed upon it. I'le therefore plow up my heart by Godly sorrow for my former negligences, that the Lord may now Sow in Righteousness, and that I may reap in mercy: for I know as I sow so shall I reap; when I sow Fitches, I look not to reap Wheat; no more must I expect to sow dead duties, and reap lively returns. I must not look to reap any thing but corruption, if I sow to the flesh: If I expect clean corn, I must sow clean seed; and if I look for life everlasting, I must sow to the Spirit. And herein also,

2. The Husbandman is taught Bountiful Almes-giving, for as much as he finds by ex­perience, He that soweth sparingly, shall reap sparingly, and he which soweth bountifully, shall reap bountifully. He observes the In­crease [Page 149] is treble to the laying out, and the thicker he sows, (observing rules of pru­dence,) the thicker it comes up, and pays him fully, both for his labour, and his for­bearance. And he that can trust his Seed in the bosome of the Earth, can trust his Charity in the hands of God; and therefore of that lit­tle he hath, his poor Neighbours shall have part. Heaven will repay it all, Eccles. 11.4.

3. The Third Lesson which the Husband­man learns from his Corn, is from the Spring­ing of it; and hence he learns the Nature, both of the first and second Resurrection. First, he perceives hence the strange working of Grace in his soul, Mark 4.26. So is the King­dom of God, as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring, and grow up he know­eth not how. There he throws his seed into the cold ground, and goes his way, and be­hold e're long it comes up, but he knows not how. Just thus, cryes he, was it with my heart; I feel some supernatural work in me, but I know not how 'twas wrought. Seed I remember was cast upon me, but how this sorrow, this faith, this love is wrought in me, I know not. What a blessed change is here? a field of thorns, into a field of corn? Sure Lord thy hand has been here; And 'tis thou must perfect the work of thy own hands. This green corn must have many a shower, before it be ripe; this must have the former and the latter rain: and so must I. And this [Page 150] minds the Husbandman of frequenting all the means of Grace he can, and there he layes his soul under the droppings of heaven with un­speakable delight, and goes away from eve­ry Ordinance more green and fresh than he was before.

Hence again, he learns something of the last Resurrection, 1 Cor. 15.35. But some man will say, How are the dead raised up? Thou fool, that which thou sowest is not quickned, ex­cept it dy [...],—It is sown in Corruption, it is raised in incorruption. The Husbandman re­members, he sowed his Corn white and wi­thered, but it comes up fresh and green: it lay in the ground, till it seem'd lost and perish't, but that dying was to give it life; and that corn, which to his sence was dead and gone, e're long to his sense is revived, and in greater glory than before. And is it thus, saith the Husbandman? Why, then this withered bo­dy of mine, is but sown in the grave, to spring up again without these imperfections. It is to be sown deeper, because it must spring up higher, than my corn: what though I dye, consume and perish to the eye of sen [...], yet though worms destroy this body, in my flesh shall I see God, and though I live and dye in dis­honour, yet I shall rise again in honour. He that raises up my corn, can raise up me. He can effect one Resurrection at last, that causes a Resurrection in my field every year. How many thousands of men and women, shall spring up then out of this one Church Yard? [Page 151] You shall see no less, I believe, than fifty or threescore thousand come up, at the spring of the Resurrection in this one Church Yard. How dreadful then will the whole appear­ance be at that great day?

4. The Fourth Lesson that the Husband­man may learn from his Corn, is from the Reaping and In-gathering of it. And this effe­ctually minds him of the End of the world, Mat. 13.39. The Harvest is the end of the World, and the Reapers are the Angels. Be­loved, the world hath grown a long while; it hath grown longer than the Old world by two thousand years; so that now the fields are white to the harvest, and I doubt if it grow longer, it will grow worse every day then other. Now when the Husbandman sees his field is ripe, then he puts in his sickle, sets in his reapers, and down it goes: The weeds that have escaped till then, go down, and are bundled toge [...]hrr, and cast away. And so, when the holy and wise God sees his Elect ripe for glory, and the Reprobates for ruine; then he calls to his Angels, as Joel 3.13. Put ye in the sickle, for the harvest is ripe, come, get you down, for the Press is full, for their wick­edness is great. What a brave sight will it be, to see the Angels reaping? And then those hypocrites, that have grown in Gods field with the corn, and had their part in the showers above, and fatness beneath with the corn it self, shall be gathered into bundles; a bundle of proud creatures, a bundle of [Page 152] worldly creatures, a bundle of wanton wretch­es, and cast into hell fire: there shall be weep­ing and gnashing of teeth. And then shall true Holiness be richly rewarded, which also the Husbandman hath occasion to think of in his harvest. What pains had he in sowing? how did he sweat at plow, but now he is richly paid. The Vallies are covered with corn, they shout for joy, they also sing, they make the Husbandman to sing. He went forth weeping, bearing precious Seed, Psal. 126. ult. But now he comes again rejoycing, bringing his sheaves with him. And he learns by this, that his fasting and prayers, and self-denial, though sharp and difficult, yet will quit the cost at the long run. He hath a natural faith to believe his pains for the Earth will pay his charge, and make him merry once in the year, and he hath a spiritual faith, to believe his pains for Heaven, will bring much greater, surer and sweeter gains. Drudging at the harrow, that's sharp; but sweeping down the wheat, that's sweet. Prayers and tears he finds to cost him dear: but grace and glory pay him home. The Sluggard, Prov. 20.4. will not plow by reason of cold, therefore shall he beg in harvest, and have nothing. The idle hand shall have an empty Barn; he shall beg and have nothing, when harvest comes. Here, the idle poor glean at harvest, and get something; but O what millions of Beggars will there be at that great harvest, crying, Give us of your Oyl? but they shall have nothing: the God­ly [Page 153] Father shall not spare the Ungodly Child, one drop of Oyl; nor the religious wife, to the graceless husband. They who would now spare a drop of their hearts blood to save their Relations; then will not, cannot, must not spare them one drop of Oyl, to save their souls, Mat. 25.9.

And from the In-gathering of his corn he learns this Lesson, That when his Soul is ripe and ready, God will leave him no longer in the field below, but will house him in heaven above, and will bring him into his grave in a full age, like as a shock of Corn cometh in in his season. And if he see a storm coming, he will make some haste to secure him before it falls; as the Husbandman hurries in his corn, when he sees danger of the rain. Thou long'st till thy corn be in the barn; And Christ longs till thou be in heaven. He is not compleat with­out thee, John 17.24. Father, I will that they whom thou hast given me, be with me, where I am: haste home my Children unto me. And at last, welcome O Sons of God, you have been long in coming in, but out ye shall never go again.

5. The Fifth Lesson the Husbandman learns from his Corn, is, From the Threshing of his Corn. And this teaches him the necessity of af­fliction. He sees that Corn in the Eare will do him no good, it must be beaten out by the Flaile; though this work be painful, yet it is needfull: Threshing must be had. Grace is in the husk, while prosperity lasts, appears lit­tle, [Page 154] works little, is little: but the flaile of Af­fliction beats it out, makes it sensible, and lively. How weak are we in faith, till God thresh us by some disaster or other? God's flaile comes and cryes, Come forth thou grain of Faith! and when the heart is tough, he is inforced to lay on the more and greater blows, Isa. 21.10. O my threshing, and the corn of my floore. At length, that Grace that lay hid in the husk, comes forth; and then O the faith, the humility, the patience, the good­ness that appears, even where little was dream't of before! How mellow and sweet doth a fit of sickness, the loss of a child, or a prison make the soul, to whom it is blessed? The sweetest Spices enjoy their own sweet­ness, till they be bruised; then they diffuse it, and all the room perceive their odour: and the most precious Saints are oftentimes hid, till they be bruised by the Cross of Christ. Believe every creature that afflicts thee, to be Gods flaile; and answer his designs therein. Fly not in his face like the chaffe, but fall down at his feet like the good corn, Isa. 10.5. O Assyrian, the Rod of mine anger, and the staffe in their hand is my indignation. And God knows when it's time to thresh thee, and how many strokes to give, Jer. 51.33. The Daughter of Babylon is like a threshing floor: It is time to thresh her. Let him alone when & how long to thresh his corn. An hard heart will not be cured with a little labour. How many work-men hath God tired out upon thy [Page 155] heart? Repent betimes, lest thou be thresht for ever.

6. The Sixth Lesson the Husbandman learns from his Corn, is, From the Winnowing it; And therefore he learns the reason of tem­ptation, Luk. 22.31. Simon, Simon, Behold Satan hath desired to have you, that he may sift you as wheat. What, an heap of grain seems to lie in the Barn? but when a strong wind comes, it parts it, and leaves the corn in a lit­tle room. Just so the number of religious per­sons looks great sometimes. Then God suffers Satan to raise a wind of persecution, and that doth so sift and fan them, that they prove but few, that are faithful to the death: the greater half was chaff, too light for the tryal, and they are blown away. O Sirs, God will have clean wheat for Heaven; not a tare that must come there.

Yea, in the hearts of Gods own people there is a great heap, but it's grace and sin to­gether. When they are tryed, the grace will be found but little, and the sin great. As in that case of Peter above. There appeared a fair show on the floor, but it was wheat and chaff together; and upon the winnowing of Peter, his faith and courage went into a little room, and there was much chaff in him. But the stronger is the wind, the cleaner is the corn; and so the sharper the tryal is, the purer it leaves them that are upright in heart. This temptation made Peter the healthier, and the better while he lived: and you may ob­serve [Page 156] his future courage, made signal amends for his former cowardize. And usually one time or other, Jesus Christ comes with his fan in his hand, and doth throughly purge his floor, and then gathers his wheat into the gar­ner, and burns the chaff with fire unquench­able. And such Lessons as these the Hus­bandman learns from his Corn.

SECT. III. §. 3.

III. THe Third Book wherein the Hus­bandman Lessons from his [...]locks. may learn something of God, is, from his Flocks. The dullest of Cat­tel may teach their Master somewhat. The Oxe knoweth his owner, and the Ass his Masters crib, but my people doth not know: See the mi­sery of poor man, that must go to School to the Oxe and Ass; yet behold the felicity, man that learns somewhat from the meanest crea­tures. It's sad, that we have need to learn of them; It's well, we have the Art to learn of them. The greatest of men may learn from t [...]e least of creatures; and the silly Ass may reprove a Próphet, when God sets in with it.

1. The First Lesson the Husbandman may learn, is, from his Oxen. And there he learns,

1. Patient industry. He observes his Oxe, that's ignorant of the will of God, or the re­ward of Heaven; yet day by day works, till he be weary, keeps his place and furrow, [Page 157] though it toyle him every step; carries his yoke without grieving at it, and suffers the sharp visits of the Goad without renitency or opposition; and expects nothing but food for his labour. And this instructs and quiets the Husbandman in his painful Calling. He knows he hath as much reason to work for God, as his Oxe hath to work for him; and that he expects a far greater reward, and therefore he is content to weary himself day by day; he keeps in his place and furrow, though his idle neighbour would tempt him out to vain company. His yoke is somewhat heavy, but he knows it will grow lighter by bearing it in his youth: and though he feel the goad of domestick afflictions, sometimes in his side, yet he frets not, but mends his pace: a night will come at length, when the weary are at rest.

2. He learns hence Justice to his painful Minister, 1 Cor. 9.9. It is written in the Law [...]f Moses, Thou shalt not muzzle the mouth of the Oxe, that treadeth out the Corn. Doth God take care for Oxen? or saith he it altogether for our sakes? for our sakes, no doubt, this is written, That he that ploweth, should plow in hope.—The Oxe gets thy corn, and thou givest him some of the straw at least. And thy careful Minister, whose charge is weigh­ty, and whose pains are great, hath as good a right to thy Earthly things, as thou hast to his Spirituals. The Husbandman therefore that fodders his Oxe, will not starve his Mi­nister; [Page 158] and therefore what the Law allows, or his own heart hath purposed besides, he supplies him with all possible speed and ala­crity. He knows in feeding his Oxe he feeds his own body and children; and in support­ing his Minister, he feeds his own soul, and the souls of his.

2. The Second Lesson the Husbandman may learn, is, from his Kine; from whom he learns daily fruitfulness. He sees they pay their tribute every day, yea [...] twice a day to him: And therefore will he every day pay his tribute unto God. The better pasture he brings them to, the more milk they bring him home; whereby he learns, that the greater stock or estate he hath, as he payes more rent to man, so he ought to pay more thanks and fruits unto God. He trembles, lest his soul should prove like Pharaoh's lean Kine, Gen. 41.19. That devoured the fat, and continued lean. It is leanness that makes them ill favour­ed, and there's no uncomliness like unprofi­ciency. A lean soul under fatting means, is an ill favoured sight. He considers, that if once his Kine grow fat and not fruitful, the next Range will be the Shambles: and thence he concludes, that outward fulness, with lean­ness in the soul, is the surest preface to de­struction; and therefore he earnestly depre­cates the sin of barrenness, and strives in his place, to bring forth fruits meet for repen­tance. O how many may God bespeak, as he did those, Amos 4.1. Hear the word ye [Page 159] Kine of Bashan? fat estates, and fat at heart; whom Gods bounty feeds a while, and whom his Justice will cut off for ever. Better for such they had been in the place of their poor­est Tenants, yea, in the condition of their ve­ry beasts that perish.

3. The Third Lesson the Husbandman learns from his Flocks, is, From the Horse, and that is the misery and danger of ignorance, Psal. 32.9. Be ye not as the Horse or Mule, which have no understanding, whose mouth [...]st be held in with bit and bridle. The igno­rant Horse is ridden any whither: and the Devil may ride the ignorant soul to hell, and [...]e not know whither he is going. O let the husbandman therefore make a stop often­times, and examine, whither am I going? A [...] I in the way to heaven or hell? Alas, the [...]ster I go, the sooner I shall be at my jour­ [...]es end; and what if that be hell? Well therefore, I will seek Knowledge as silver, and [...]y after it as for hidden treasure, and especial­ly of my self, and of my eternal estate; that while I know my house, and grounds, and [...]ttel, I may not be ignorant of my own self. Alas, if this horse knew his own strength, he would never be used as he is; neither wouldst [...]hou be ridden at the devils pleasure, if thou [...]dst understand thy self: unhorse Satan then [...]uickly from off thy soul, and let Christ and [...]is holy Spirit have the guidance of thee; so [...]all every step thou takest be towards hea­ [...]n, and though thy load be heavy, yet death [...]ll ease thee of it.

[Page 160] Nay, the Husbandman that's apt to learn learns something from all his furniture. H [...]s bridle teaches him the need he hath of tem­perance and wisdome. The spur shews him him the need he hath of afflictions now and then. The shaking of his whip preaches to him the benefit of divine threatnings. And the ease and use he hath with this creature, shewes the care and goodness of his Creatour to him.

4. The Fourth Lesson the Husbandman learns from his Flocks, is, from the Sheep. And from them,

1. He learns Meekness. He sees the meek­ness of his Saviour, and may learn meekness for himself. For Christ, Isa. 53.7. As a sheep before her shearers is dumb, so he openeth not [...] mouth. You see how patiently the sheep Part [...] with her fleece, when you call for it: Christ's life was his fleece, and as meekly did he part therewith. You see the innocency, mildness, and usefulness of your Lambs: Behold, the Lamb of God, he was far more. The Lamb hath no armour but patience in the midst of Wolves, and so was Christ brought as a Lamb to the slaughter: yet he was a Lamb without blemish, 1 Pet. 1.19. fair without, and sound within. What more useful and profitable? every part of the sheep is good for something; poor men cannot live without them. Jesus Christ is an useful commodity. They that know themselves, cannot live without Jesus Christ. And here the Husbandman hath oc­casion [Page 161] to contemplate the death of his Savi­our. He submitted to i [...] without resistance: You raise not the Town to kill a Lamb.

2. Without desert. The Lamb dyes for no fault of his own, but for others good: So did our dear Redeemer. Behold, the Wolf is in fault, and the Lamb must dye.

3. Without repining. The Lamb looks chear­fully on the slaughterer. Christ Jesus was torn like a Lamb, that could have torn them like a Lion; but instead thereof he prayes and excuses for them; Father, forgive them, they know not what th [...]y do. And all this the Hus­bandman should as he is able, apply to him­self, to teach him meekness both from that Lamb of God above, and from his own below.

And 2. He is minded here of the dangerons strayings of an unregenerate condition, Luk. 15. What man having an hundred sheep, whereof one strayed, &c. Isa. 53.6. All we like Sheep [...] of [...] to go forth [...] of subdu­ing, be­cause they are easily subdued. [...] to erre. ' [...] hence [...] to deny for sear. Mr. Pa [...]er have gone astray. He finds that his Sheep by straying, looseth [...]asture, fleece, and life at last; that there is no safety out of his field, and flock; and then he wonders that ever he was sought, and found: and in lew of that mercy, he makes after the child, servant, or kinsman that is run from God, and uses all his art to reduce him. And it is observable, that the word for Sheep, both in Hebrew and Greek, signifies meekness and straying, the Les­sons that the Husbandman would learn from them. But this is but a small part of what Jacob and David learned, and the Husband­man [Page 162] might and would learn from his Sheep, but that the Shepheard hath taken them out of his hand, who having no other Book to learn in, surely, learns the more in this.

5. The fifth lcsson the Husbandman doth learn is, from his very Swine; In whom he beholds the filthiness of a sinner, whom Christ himself calls no less Math. 7.7. Cast not Pearls before Swine. The Husbandman observes, that all the stndy and care the Swine takes, is for his belly, to satisfie his brutish appetite: He works not as the Ox, brings no fleece as the Sheep, nor milk as the kine; All he does is to fill his belly. And this teaches him to dislike that disposition of sensual sinners, whose only study is to eat, and drink, and feed their lusts. If it be a hateful quality in the Swine, it cannot be lovely in any man, but much more hateful: And therefore he resolves to eat that he may live, and that for God; and not to live, that he may eat. And more particularly, he learns from the Swine the danger of relapse into a course of sin, and the difficulty of leaving sin, till the nature be changed. The Proverb is known, 2 Pet. 2.22. The Sow that was washed is turned to her wallowing in the mire. How sadly and truely doth this set out the unregenerate sinner. He comes to the means of grace, and those show­ers do wash him; he comes among good com­pany, (the Swine may get into the Parlour,) and that smooths him again. Restraining grace pins him up; but after all, his filthy [Page 163] Swinish nature remains, and the next pud­dle he comes to, he wallows in it again. O the endless labour that out God hath with us, before we be clean! And alas the worst filth is sweet, in comparison of sin, for that's the Devils excrements, and so most abo­minable; if our spiritual senses were exercised to discern good and evil. It were better to tumble in the sink, than in thy filthy sins. A Swine is a cleanly creature to a filthy sinner. Admire then the grace and goodness of God that hath chang'd thy nature: And of a Swine made thee a son. And beware thou come no more into the mire, lest instead of being clean­sing in the blood of Christ, thou perish in thine own.

SECT. IV. §. 4.

IV. THe fourth Book wherein the Hus­bandman Lessons from his Orchard. may learn something for his soul, is from his Orchard. The word in the He­brew for a Grove of Trees signifies also con­templation, [...] a Grove, of [...] to behold or contem­plate. Mr. Pag. as if a man should never go among his Trees without some contemplation. And here in general, when he comes into his Or­chard, he remembers Paradise, where he in Adam did once enjoy God, and where by eat­ing the forbidden fruit he lost him! And this comes in well to qualifie that delight, he takes among his Trees. It is said that our Father Adam did never look towards Eden, [Page 164] the Paradise whence he was cast, without a tear; to think of the happiness he had lost, and the evil he had committed. However, the Husbandman hath many an aking heart here, upon the sad remembrance of his sin and fall, and thereupon he examines, whe­ther the guilt of that sin be pardoned to him, and whether the heart and strength of it be broken in him. But the more particular Les­sons he learns in his Orchard are.

1. From the variety and kinds of Trees and the fruits thereof. He observes the diversity, and choice of Christians, and of their graces shadow'd out in that Cant. 4.13. Thy plants are an Orchard of Pomgranates, with pleasant fruits, Camphire with Spikenard, Spikenard and Saffron, Calamus and Cynamon, with all Trecs of Frankincense, Myrrh and Aloes., with all the cheif spices. Here's Christs Orchard; every Tree a Saint, and every Saint variety of sweet tasting and sweet smelling graces. Ah Lord, sayes the Husbandman, what plenty is here for me, but what scarcity have I for thee? What a brave sight is a fair Orchard with well-ordered Trees, and each filled with fruit? How much fairer a sight is a congre­gation of fruit-bearing Saints, that bear the fruits and Spices that God loves? What de­light doth the Husbandman take in his Or­chard; and O what delight would your God take, to walk with you in your houses, and to walk among us here in this house, if every Seat here were filled with a row of fruitfull [Page 165] Trees! he would pluck our ripe fruits and gra­ces, and take them to Heaven with him: he would prune and purge us, that we might bring forth more fruit. And what, must young Trees and others, that bear nothing, be cast into the fire? Nay the Husbandman waits up­on them with patience, and suffers many a Tree that beares nothing grow in hopes; but if no industry or patience will cure them, then up they go, and to the fire. And so doth God bear with young ones in hopes, and looks for little service from little ones, and fences and waters many a Tree, that yet brings no fruit; but this is in hope, that their after-di­ligence will pay for all. But if a man promise little, he comes as Luk. 13.7. Behold these three years I come seeking fruit on this fig-tree, and find none, cut it down; why cumbereth it the ground? How near thou hast been to stock­ing up, none knows but God and Christ, who hath diverted the blow many a long day. But if no course will make them fruitful, then the ax is laid to the root of the Tree, and every Tree that bringeth not forth fruit, shall be hewn, down and cast into the fire. They which are not good for fruit, shall be good for fuell. By the leaning of the Tree, he knowes which way it will fall; and by the leaning of his own heart towards Heaven, he trusts it will fall thither.

But especially the Husbandman in his Or­chard thinkes of Christ and his sweetness, Cant. 2.3. As the Apple Tree among the Trees of the [Page 166] Wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my tast. All the Trees of the Wood must give place to the Apple: And all creatures must stand aloof from Christ. His shade and fruit are both sweet. O what a treasure, thinks the Husbandman, have I of my Saviour! and thereupon he tasts this Apple of Paradise; and as by an Apple, death came into the world, so by this Celestial Ap­ple, he recovers life again. O the solace the poor Husbandman hath under Christ's sha­dow in an Ordinance! O the sweetness he tastes from his spirit! And so he returns into his house full of Christ, and earnestly pres­sing him upon others.

2. The second lesson the Husbandman learns in his Orchard, is from the Planting of his Trees, and hereby he understands the Nature af regeneration, Rom. 6.5. For if we have been planted together, in the likeness of his death. He sees the Crab-Tree stock must be cut off, and then into it, must the Scion be in­graffed and inoculated, before it can be an Apple in his Orchard: Whereby the Hus­bandman learns, that the old man in him, though it cannot be stockt up by the rootes in this life, yet it must be cut off by com­punction, humiliation, and mortification; and the new man ingraffed into his heart by vivification, faith, and renovation: Where­by he concludes, I must live in another, if I would live for ever, Gal. 2.20. I am cruci­fied [Page 167] with Christ: Nevertheless I live, yet not I, but Christ that lives in me. As if the Crab-Tree stock should cry out, I am cut off; yet I live, but not I, but the Scion that is plant­ed in me. Old Adam cryes, I am wounded and killed, nevertheless I live; yet not I now, but Jesus Christ, the second Adam, lives in me. And he sees, that till this work of ingraffing be over, no fruits are to be seen but Crabs. And thence he gathers, that till that change be wrought within, no man can bring forth fruit acceptable unto God: All his best works are but meer Crabs; or the fruit can­not be better then the Tree; and therefore he is restless, till this work be done in him; He reads, he inquires, he prayes, he hears, he is never quiet, until he also be renewed in the spirit of his mind, and be made like that Tree, Jerem. 17.8. planted by the waters, whose leaf shall be green, neither shall it cease from yielding fruit.

3. The third Lesson the Husbandman learnes in his Orchard is, from the Pruning of the Trees; And there he learns the danger of prosperity, and the Mercy of crosses. He sees that when there are too many branches, there is too little fruit; and where the top is too big for the root, there's danger of being wind-fallen. And this he considers well, and receives instruction. He likewise hath found, that the pruning of the Tree hath usually made it better, and that which seemed to hurt it, hath helped afterward. And the Lord [Page 168] hereby teacheth him the danger of abun­dance, and the blessing of the Cross. He learns that an high estate is more dange­rous, and less fruitful than a mean; That i [...] God had suffered him to grow bulky, it would have been worse for his soul. He sees that pruning is as needful as fencing, and therefore can bless God, when he takes away a Cow, as well as when he sends him a Calf. When Flesh and Blood cryes, O I am cut, I bleed, I am undone, Faith sings, Blessed be the name of the Lord. Any man can say, when the Lord gives, blessed be God; but to say from the very heart, Blessed be God, when he takes away; that a good man only can say: yea one that feels real benefit in his soul by his losses, he knowes his Heavenly Physi­cian takes no blood from him, but what was pu [...]rid, and did him hurt; lop'd off no branch­es, but what were suckers, and did run away with that sap, which would have produced fruit: and thereupon he is, in cold blood, humbly content, and thankful, for that which others fret at, and get nothing. Nay, if God prune off a child, that lay nearer his heart than Christ, or than it ought, he is dumb, he opens not his mouth, knowing, that God hath done nothing without reason, which he hath done: And concludes, All's for good, first or last. He hath read that Isa. 5.6. and considered it well, where God threatens his vineyard, it shall not he prun'd nor, dig'd; and the next news is, thereshall come up bryars and thorns, [Page 169] [...]nd the cloudes shall rain no more upon it. Therefore our wise Husbandman is afraid of [...]rosperity, as others are of troubles; and wel­comes crosses as kindly as others do bene­fits.

4. The fourth lesson the Husbandman [...]arns in his Orchard is, from the harmless Choristers there; I mean the Birds, that are singing there. And from thence he learns.

1. Chearful dependance on God. For he sees the poor Birds of the Aire, Aves canoros garrulae fundunt sonos Et semper aures cantibus mulcent su [...]. when they have broke their fast, know not where they shall sup, and yet they sing, and fly a­broad without a carking thought, and find meat in due season at the hand of God, Math. 6.26. Behold the Fowles of the Aire, for they sow not, nor reap, nor gather into Barns, yet your Heavenly Father feedeth them. Are ye not much better then they? How merry are they with a little! and why should I be sad that have much more? Are these so sweetly provided for, that neither sow nor reap? Much more may I trust in God, that both sow and reap: Can they sing and rely on provi­dence, that have no Barns of their own? How much more may I rest in the Lord, and bless his name, that have Barns, and something in them? Shall they sing among the branches, Psal. 104.12. And shall I pule and pine a­mong my children? They can take a time [Page 170] to provide, and a time to sing; should not I finda time then, to praise God each day, as well as a time to provide for my self? Yea,

2. The Husbandman hence takes incourage­ment to prayer. He observes, that the eyes of all wart upon God, and he satisfies the desire of every living thing, Psal. 145.16. And there­upon he grounds some hopes, that God will satisfie his desire, especially when he per­ceives that God gives an ear to the Ravens, when they cry, Psal. 147.9. Now sayes he, will God hear the Fowles of the Aire, when they cry, yea, even the Raven, that is an unreason [...] ­nable creature, an Levit. 11.13, 15. unclean creature, an un­merciful creature to other Birds, an inauspi­cate creature, a Isa. 34.11. very embleme of Gods, curse, that hath an hoarse voice, unapt of all others to move pity, nay, that cryes but implicitely, and not directly to God: Then why may not my Gracious God hear me, though I be ignorant, unclean, unable to pray, and want an heart to desire grace as I ought? Why may not God hear my implicite desires, when I can produce no bet­ter? I will beleive, I will pray, though I can but chatter like a Crane, though I can but cry like the Raven.

SECT. V. §. 5.

V. THe Fifth Book wherein the Husband­man Lessons from his Garden. may learn something for his Soul, is, from his Garden. And here let us consider what our Father Adam learn't there, no doubt Gardens are the pu­rest of hu­mane plea­sures, the greatest re­freshments of the spi­rits of man without which, building & Palaces are but gross han­diworks. Bac. Essays. p. 266. [...] an herb, or a trumpet. a deal: Divines say, his knowledge of God was Natural, Revealed, and Acquired. He read God in the Creature: but the Husband­man hath the Text with an happy Comment, God in Christ. So that a Christian Husband­man may now converse with God, with great perspicuity, and advantage, and see him in every flower, in every herb in his garden. It is observed, that the word for an Herb in He­brew, signifies a Trumpet; because the praise of God is sounded out to us by them. O what work may a good garden, and a good heart make! It's said, the reason wherefore Joseph of Arimathea, and others, made their Sepul­chres in their Gardens, was, because there was their place of delectation, and there should be their place of meditation, and the same garden should be the comfort of this life, and the preparative to a better. In spe­cial:

1. The First Lesson the Husbandman learns in his Garden, is, from the Flowers thereof, I cannot say with that Pagets Primmer. p. 28. Reverend Authour, that we may learn a whole Creed out of the 1 Lilly but this I am sure, that in some one [Page 172] flower that's chequer'd with white and red the Husbandman may meet with the Obedi­ence, Sufferings, and Sweetness of Christ al [...] together, who is that Rose of Sharon, and tha [...] Lilly of the Vallies, Cant. 2.1. If this sweet­ness be in these flowers, O what is there i [...] him, that infus'd it into them? And if a Gar­den be so ravishing, O what is Heaven! Th [...] Paradise of God, where the Tree of Life is [...] the midst of the Garden. And then, as the B [...] sucks somewhat out of every flower, so th [...] Husbandman squeezes some spiritual lesso [...] out of each flower into his soul. The Ros [...] teaches him the fading of his Beauty, that smiles one day, and withers the next, Psal. 103.15. The Lilly perswades him to Inno­cency, and to drop, by his gracious words, sweet smelling Myrrhe, Cant. 5.13. The Cam­momil tells him, the more he is prest down with tryals and oppositions, he must grow the more. The Marigold guides him to open his heart, in compliance with the presence of Christ; and the Hysop minds him of Remis­sion by his blood: Purge me with Hysop, and I shall be clean. And thus he gathers a blessed posie of heavenly thoughts, and puts them in his bosome, and both feeds his senses, and feasts his Soul by the same Creature.

2. The Second Lesson the Husbandman learns in his Garden, is, from the watering of his Garden. And thence he learns the bene­fit of Ordinances. He finds that his choicest flowers must have water, either by the hand [Page 173] of man, or from the hand of God, or else they wither. When the bottles of heaven fail, the flowers on the earth hang their head. And this clears it to him, That inherent Grace without auxiliary grace, will be green but a while. That the Soul lives by every word that proceeds out of the mouth of God. And this he finds by his constant Experience, that the work-dayes are the spreading time for his Grace, and the Lords day his storing time; and therefore he thinks the week long, and the Sabbath short, and in his heart cryes out, O when shall I come and appear before God? Alas! he knows, that a Garden without a fountain, or showers, will have beauty or fra­grancy but a while: And even so, he feels his [...]bul to hunger for supplies from heaven, and the disappointment of an Ordinance, is a sen­sible want to him; and the enjoyment there­fore doth manifest it self quickly, in his renew­ed beauty and vigour, Isa. 58.11. The Lord shall satisfie thy soul in drought, and make fat thy bones, and thou shalt be like a water'd Gar­den. Here I have set my flowers, but they must have water: Here my gracious God hath planted the sweet flowers of his grace, and now I must see them watered. And though he be weary with his hard labour, yet up he rises early, and labours hard on the Sabbath, in the heavenly trade of Religion, and comes home at night glad and merry in heart, for the goodness of the Lord. His Garden is watered, and his Graces are revived.

[Page 174] 3. The Third Lesson the Husbandman learns in his Garden, is, from the Weeds therein. He finds a little Garden hath many weeds; many kinds, and many of every kind; and they come up without planting, and spring much faster then herb or flower. He sees if care be not taken, they will over-top the flowers and herbs; and that it will co [...] both observation, and industry to pluck them up; and when at length, the Garden is rid of them, and is clean and fair, yet they will peep up, and spring again, and renew his trouble over again; and this endless business he hath with it, onely the winter helps him, and pinches these weeds at the roots: but yet in the spring they revive again, and give him the same trouble he had the year before. And this teaches him the Difficulty of a clean heart, and the industrious life of a serious Christian. He finds his Garden within, as bad as his Gar­den without. What variety of sinful moti­ons and affections are rising there? Divers, that he knows not whence, nor how they come. How speedily have some Lusts got a head? His pride hath sprung faster, than his Humility, by the half. His passion is at a great height, in comparison of his Patience. He wonders at the strange growth of his Cor­ruptions, he concludes that without a speedy and effectual course, his Garden will be a Wilderness: and therefore, he awakens watchfulness, and falls to serious mortifica­tion, repentance, and reformation of his spi­ritual [Page 175] estate; he gets to his Knees, prayes, and weepes over his evil desires, pursues them into every corner, and at length hath a clean heart created in him, & hopes now all is well: The old man is dead and gone; but ere long he descryes that he was but asleep; his cor­ruption returns and exercisesh im in the same trade, he was at before: Till some happy affliction comes, and that with Gods bles­sing, doth break its heart, and Death at length puts an end to this weary life. Faith is a Rose, that growes between two nettles, Presumption and Despair. And so Humility and Patience. Every Flower hath two weeds, two extreams about it, which are like to grow with them, but must not grow over them. And this is the good Husband­mans task. His Garden findes him work to weed as long as he lives.

4. The fourth Lesson that the Husband­man learnes in his Garden is, From his Bees. He sits down by his Bees, and sees their car­riage. He observes, they are ever busie ei­ther fetching materials without, or working them within; they hate a droan: they seem to delight in their work, they grudg not to fulfil their place, they are most industrious in getting, most curious in keeping, and most provident in spending their wealth and pro­vision. And hence again he learns Diligence in his calling, and so away he goes and im­ployes his strength most willingly therein; and repines no more at his lot: He is loth to [Page 176] be idle any time; if he be not lab [...]g wit [...] his hand, he is travelling in hi [...] [...]d; an [...] indeavours to be ever doing o [...] receivin [...] good. He invents, [...]nd finds imployment for every one in his family; and except infant that make work, he will have all the rest [...] some work or other, that there may be ho­ney in the hive in winter, for them to li [...] upon. And this he doth in obedience unt [...] God. He resorts to his Bees at the next l [...] ­sure, and falls to his Book again. And there he takes notice, that the Bee gets somethi [...] out of every Flower, visits them for a litt [...] while, but dwells upon none; yea, the ve [...] weeds afford her something: but she re [...] no where, till she return to her Hive, the [...] is her place. And thence he learns the u [...] ­satisfaction of the creature, and that God an [...] Heaven are the only rest of the soul. It m [...] sometimes fly abroad in the world, but the [...] it extracts what spiritual sweetness will b [...] gotten from both Flowers and Weeds; but [...] cannot rest, till it return to the Ark, t [...] The Bee sucks ho­ney from the blos­soms, even of bitter Almonds: So should we suck sweet ex­perience out of bit­ter afflicti­ons. God alone, who is the Center and refuge [...] the soul.

The Husbandman is angry at himself, th [...] he cannot, as well as the Bee, suck some ad­vantage out of the weeds of others evil exam­ple and actions, which he daily sees; but he [...] far from sucking poyson fron the objects [...] goodness. In a word, his Bees do feed hi [...] more and more constantly with sweet lesso [...] and instructions, than with their sweetest ho [...] ney.

SECT. VI.

VI. THe sixth Book wherein the Husband­man §. 6. Lessons from his House. learns something of God is, his House. And though he studies to be cheerful at home, and be too weary to learn much; yet he steals some notes, and gathers instructi­ons now and then in his habitation, though he have no Study but the Fire-side. From the loving obedience of his Wife, he learns the like carriage to Jesus Christ, his heavenly Head and Husband. By the disobedience of his Children, he is minded of his own unto God his heavenly Father, and laments them with grief. The frowardness and follies he sees in them, do bring him to remember his own at their age, which otherwise he had forgotten; but their easie reconciliation after falling out, convinces and perswades him to be a child in Malice, though he would be a man in Understanding: nay, he admires at the Providence of God, that ties their infant tongues till they have some understanding, else many a foolish word would they speak. And by seeing their full dependance upon him for meat and clothes, and his readiness to give them what they want, he learns the like dependance upon God his heavenly Father for all, and trusts that he will much more give spiritual things to him, that humbly craves them of him.

[Page 178] By the readiness of his Servants, he is con­vinced into the like, to the commands of God; and often hath occasion to consider how much Gods service is beyond his. The heat of the Fire often preaches to him the intollerableness of that Fire that is never quenched. And be­ing so comfortable in the Chimney, which would be dangerous in his Thatch, teaches him the excellency of true zeal in its place, and the danger of zeal when it is out. He ob­serves few meats are good and wholesome without some heat from the fire; and thence gathers, that no duty or work is right good without some zeal therein. The fowlness of his Rooms do shew him what need his heart hath of cleansing; and each part of his furni­ture doth furnish him with some celestial les­sons, each one worth all the estate he hath. But more especially,

1. From the Inconveniencies of his House he learns, the misery of his estate on earth. Here is my house, sayes he, but alas the room is strait, the air cold, the structure rotten, dirty without, and empty within. Thus all that is in this World is lame and imperfect; no pro­fit without pain, no pleasure without sting, no honour without peril: vanity, and vexati­on of spirit, I find to be written, yea, intail'd on all sublunary things; now who would be fond on such a life! who would choose such a portion? If this be the World, give me Christ. One Christ is worth many Worlds. [Page 179] But then with these add the consideration of [...]in, that every day besets me; such an house, [...]nd such an heart; such miseries without, and [...]uch wickedness within; and then, who would live in such a World, that could get [...]irly out of it; or fall in love with Dirt and [...]weat that believes an Heaven, and hath any [...]itle to it? Thus all the Husbandmans In­ [...]onveniencies are mortifying; and make him [...]ery indifferent to live in a World that is so much his Stepmother; and he still looks up [...]nd cries, O when shall I come unto thee! He comes home weary, but this bears up his [...]pirit, That there remains a rest for the People [...]f God.

2. From the Conveniencies of his House he [...]earns, the blessedness of his estate in Heaven. Here is my comfortable habitation, neat [...]ooms, handsome furniture, healthful air, [...]leasant situation, my lines are fallen in plea­ [...]nt places, Praised be the Lord: but this is [...]ut a Tabernacle, not my setled place; an [...]arthly tabernacle, this house was made with [...]ands, but yonder above I have an house [...]ade without hands. These my Convenien­ [...]es are mixt, but there they are abstract and [...]ithout mixture. That house I am going to Great without Coldness, High without [...]anger, Full without Thronging, Rich with­ [...]ut Vanity, Ancient without Decay: no need [...] repairs, no danger of fire, no fear of being [...]t out. There shall I have my Children a­ [...]out me without crying, my Wife without [Page 180] sickness, my Servants without trouble, whe [...] there is eternal musick, eternal feasting, et [...] happiness. O that my work were do [...] that I might go yonder! This is but [...] Winter house, O yonder above is my Su [...] Parlour: yet a little while and I sh [...] inhabit (though most unworthy of it) as g [...] an house as my Landlord. My fine is paid [...] my Saviours blood, Possession is taken in [...] name by a sure Attourney; and the Rent [...] be nothing but blessing and praising the Go [...] of Heaven to eternity. Thousands are wai [...] ­ing to welcome me to house, Christ himse [...] will let me in; and but one life between [...] and a Palace. And now, what though I [...] and sweat here a while, when my Reversio [...] falls I shall live like an Angel; and then fare­well my Plough and Cart, I shall sowe [...] thresh no more, my weary dayes and carefu [...] nights farewel: there's no husbandry [...] Heaven, there's the harvest of all my prayers where Christ shall be All in All. And the poo [...] Husbandman doth much comfort himself wil [...] these hopes. And we cannot better leave [...] than here, whither this Lesson hath brough [...] him. And this is the sixth point, to wit, [...] Lessons which the Husbandman may learn [...] his Calling.

Object. Perhaps you'l say, I can never léar [...] these things, I am weak and ignorant, how should I acquire these things?

Answ. Though thou art no Scholar, y [...] thou art Christs Scholar: and if there be [...]in [Page 181] a willing mind, thy work is half done. A dull Scholar with a skilful Master may make shift, Psal. 32.8. I will instruct and teach thee, I will guide thee with mine eye: nay, God hath par­ticularly professed to help the Husbandman, [...]sa. 28.26. For his God doth instruct him to discretion, and doth teach him. Do but your best, keep open the eye of Faith to see things unseen, pray for skill, and fall to practise, and it will come. The sweetness will pay for the difficulty: he that turns Earth into Heaven, [...]hath an Heaven upon Earth. And so you have the sixth Head.

SECT. I.

I proceed in the seventh place to The Hus­bandmans Graces. prescribe to the Husbandman the special Graces he should get. With­out Grace the best Calling in the World will be unedifying and uncomfortable. Gods Graces in a Calling, are the Grace of a Calling. True Grace can make the lowest condition happy, and Sin can make the highest miserable. Without Grace an Husbandman may be undone, when an Angel [Page 182] without Grace falls, though he were in Hea­ven. And of all men he had need of it, [...] he be a drudge on earth, and then a brand [...] hell. The Ox he drives will be in a bette [...] case than he, if he live and die without th [...] true fear of God; for that hath meat, an [...] drink, and work; but no care, or grief, no [...] account to make: and the Husbandman tha [...] knows not God in a saving manner, hat [...] work, and meat, and withal cares, and trou­bles, and a sad reckoning to come. O that the Husbandman were but acquainted with Jesu [...] Christ, and with his own true state! He needs not envy the greatest Prince, if he have but Christ in him, the hope of Glory. But though the Husbandman must have every Grace, (true Grace comes all together, the new man hath all his members) yet I shall more especially recommend these seven following Graces to the use of the Husbandman.

SECT. I.

I. THe first Grace necessary for the Hus­bandman §. [...] His Pati­ence. is Patience; he cannot live comfortably without it. 1. He must have patience to wait, Jam. 5.7. Be patient there­fore, Brethren, to the coming of the Lord. Be­hold the Husbandman waiteth for the precious f [...]uits of the earth, and hath long patience for it, until he receive the early and the latter rain. And Clemens is of opinion, that the Apostles [Page 183] James and Jude were Husbandmen. Well, we see here the Husbandman hath need of patience, long patience to wait for the fruits of the Earth. Many a long day and night there is between Seedness and Harvest, and yet he is not in despair, he waites and hopes Har­vest will come at length. The Heavens they frown upon the Earth, the Corn mourns, the Grasse withers, but yet he waits with pati­ence upon God. He knows the bottles of Heaven are in a good hand, and therefore re­lyes on God, and does his duty. His ground is sometimes chok't for Rain, and sometimes again chok't with over-much Rain: But he frets not at, all, but quietly waits on Gods pleasure. He goes into his Barne, and sees his Corn almost gone, and then goes into the Field, and there its slow in ripening. He looks into his purse, and there's no money; and now his patience is tryed. Yet in this case he consi­ders the wisdom & providence of God, & arms his mind with patience till Harvest comes; and then sometimes excessive Rain keeps him and his Corn asunder, Week after Week; and when it comes, sometimes the poor yieldance of it utterly disappoints him, so that he hath need of patience to last another year; by that time his borrowed Corn is paid, and his Ground Seeded, his stock is almost gone. And therefore the Husbandman hath need of pati­ence, great, long patience, patience to wait.

2. He must have Patience to bear. He meets [Page 184] with a dear bargain, a hard Rent, heavy Tax­es, tempests without doors, and storms some­times within. But this is his Cloak to bear off all weathers, this is his harness he dare not go without: If he fret, it will gall him worse; And he is then undone when the back of his patience is broken. His provoca­tions are many, his neighbours wrong him, but he licks himself whole by his patience, his servants are surly; his children oft dis­please him, yea his wife sometimes lets fly her tongue against him: But he hath his Armour on, He knows they have little wit to provoke him, but he thinks he should have less, alwayes to observe it. According to that, Eccles. 7.21. He takes not heed to all words that are spoken, lest he hear his servant curse him. He finds a time to acquaint them with their duties, and miscarriages, and bears what cannot be helped, with Patience. Alas his whole life is a tryal and exercise of this grace. He works hard, and fares hard, and lodges hard, but patience is the pillow he lies on, the only Bootes he hath to ride with in the mire, yea the Horse he rides on: The linnen of his every day clothes: Its all the Table cloth and napkin he uses; in a word its the very food he lives by. And therefore as ever you hope for comfort in this calling, labour for this grace of patience, meditate of it, pray for it; when it fails, renew it; study the precept, plead the promise; con­sider that grand pattern of Patience, our Lord [Page 185] Jesus Christ. And oft think that there is more real good in it, than there is e­vil in that which tryes it: That you are in a better condition, when you have patience un­der a tryal, than if you were without the try­all. And seeing you possess but little in the World, resolve to possess your own souls in Patience.

SECT. II. §. 2.

II. THe second Grace necessary for the His discre­tion. Husbandman is Discretion.

1. In his affairs, Isa. 28.25. Doth the Plowman Plow all day to sow? Doth he open and break the clods of his Ground? When he hath made plain the face thereof; doth he not cast a­broad the Fitches, and scatter the Cummin, and and cast in the principalWheat, and the appoint­ed Barley & Rye in their place? Here you see the Holy Ghost himself, guiding the Husbandman in his Tillage; he should be wise to manage his business in due season and order. And then, vers. 27. The Fitches must he beaten out with a staff. Bread Corn must be bruised, &c. And even this Discretion must be taught of God, so saith this Scripture, vers. 29. This also cometh from the Lord of Hosts, which is wonderful in Counsel, and Excellent in work­ing. He doth well therefore to be inquisitive of his elder neighbours, but he must not neg­lect to seek this skill of God, who is won­derful in counsel.

[Page 186] And then he finds that wise fore-casting is as necessary as working, that things may be done in their place, that he neither enter­tain confusion nor idleness; but that busines­ses may fall in one after another, and still there may be fit time for religious duties. And thus a good man orders his affairs with discretion.

2. He must have discretion about his Fami­ly; that he may therein be neither a Tyrant, nor a Cypher; that he may educate and dis­pose his children with that prudence and cir­cumspection he ought. Discretion also to cor­rect in prudence, not in passion, and to add sweet lessons (as God doth) to sharp lashes; to keep them at a sufficient distance, and yet not discourage them, to preserve his authority in hischeerfulness, to choose fit Callings for them or matches when they are ready, and to load them from him at least with good counsel. There is nothing harder, than for an indiscreet man to command due reverence in his house. And therefore the wise Husbandman considers, that if his Authority in his house be gone, he is buried alive; and the life of a slave will be better then his; that hath all the charge and none of the rule. And this can never be ob­tained by imperiousness, or correction, but by discretion.

3. He must have discretion for his estate; that he may neither live above it, nor below it. That in his clothing, house-keeping and spending, [Page 187] he may neither be guilty of pride nor base­ness. Sr. Fr. Ba­con: Es­sayes. His incomes are not great, and there­fore that States-mans Rule, that the ordinary expences of him, who would keep even with the World, must be but the one half of their income, and of him that would thrive, but the third part thereof, I say this Rule stands him in little stead. If he can pay his Rent and Taxes, feed and cloath his family, you shall not hear him complain. But if with all he can yearly lay by a little towards the bet­ter education, or disposal of his children, then you shall hear him sing. Well, all the Discretion he hath is needful hereunto, Part­ly to take such bargaines that may afford a livelihood, and yet herein he is afraid of weakning the estate of him that sells as well as his own, Partly in observing the Markets for the vending of his commodities and other wayes; unless he will outlive his livelihood and leave his Children beggars.

4. He hath need of discretion in Religion; to reg [...]te his zeal with wisdom, to carry the ballances even between his general and particular calling, that he be neither Monk nor Matchevellian. To know when to work and when to pray, when to be chearful, and when severe. In a word, his Family and his Farm are his Kingdome; and he hath need of Christian politicks, as well as a Prince. And what need have ye then to study, and pray, and seek after wisdom? First, knock at Gods door, for he hath bid us come to him, [Page 188] before we trouble any body else; and his word is past, that he will give, and give libe­rally, and never upbraid. All other means al­so must be used, especially, deliberation and advisedness. He that thinkes much, shall doe more then he that can only talk or work.

SECT. III., §. 3.

III. THe third special Grace that the Hus­bandman His Hea­venliness. should get is, Heavenliness. He hath weights to press him down, and therefore hath need of wingsto lift him up. Both his nature and his calling would con­form him to the world; and without a Di­vine principle, there's no rowing against these. Its a hard thing to be in the Earth, and not of it; and to live above, that which he cannot live without. He must have heavenly affecti­ons, and those set and fixed that will do it. Coloss. 3.2. Set your affections on things in Heaven, and not on things on Earth. Mark, we must not only have our thoughts on Heaven, but our affections, affectionate working thoughts; without frequent and lively in­deavours this way, thy mind will be sadly earthified and sunk down to a brutish temper, thy heart will be where thy heeles should be. As he that's alwayes conversant with Books will have his mind exceedingly filled with Notions and Observations; so much more will the poor Husbandmans heart be prest [Page 189] down, and the frame of it bent earthward, unless he study this Grace. To be earthly in earthly business is humane: To be Heavenly in Heavenly business is divine: To be earthly in Heavenly business is brutish: to be Heaven­ly in earthly business is Christian. O there­fore get thy ends alwayes, thy heart frequent­ly spiritual and Heavenly; so will you do two works in one, and get Heaven and earth at once.

Look up often to the Heavens, and withal think who dwells there, what they are do­ing there, what thou wilt be abont a thou­sand years hence, how a man should do to get thither, and how a man may know he shall dwell for ever there. No creature upon earth hath an upright countenance as man hath, on purpose that he might look up to that God that made him, and not to the earth where­of he is made. Resolve with an Heavenly mag­nanimity when thou art plowing or digging in the earth, and say, Oearth, I am not now thy equal, By Grace I am advanced to reach after higher things, then thou canst yield me any. Here I have pibbles, but yonder are pearles; here I have clods of dust, but yonder there are Crowns of Glory; here 'tis true are my Wife and children, to cherish and nourish whom I could be content to live; but that yonder is my Father, my Christ, my noble friend, my true joyes, my real treasure, my God, and that's enough: And therefore up O my leaden heart, and make thee wings, [Page 190] and fly away to rest. For where the treasure is, there should the heart be also.

Consider that God is alwayes in thy com­pany, and who can be cold that lives in the Sun? though thy imployment be mean, and thou go sometimes into the lonesome fields or the lowest imployments, yet having such Royal company, such a God, and alwayes within the hearing, within a call of thee, how canst thou be dull and earthly? Think, would I flag thus, and have my heart under my feet thus, if some excellent Minister were in my company; what questions would I be asking him, whatconverse would there pass between us? O how much more Heavenly should I be, that have a Heaven so nigh me, if not a Heaven in me? Put it therefore into your prayers, O all ye poor Husbandmen, whose Calling lyes in that which is vanity and vexation of spi­rit, Lord turn away my eyes from heholding vanity, and quicken me in thy way, Psal. 119.37.

SECT. IV. §. 4.

IV. THe Fourth special Grace the Hus­bandman should get is, Vprightness. His Up­rightness. Uprightness toward God, and down up­rightness towards men, to live a plain even Scripture course. To be a Jacob, a plain man, [Page 191] [...]hough he dwell in Tents. Behold this is the Husbandmans motto, To be poor and honest. [...]t is a criticall thing to be a Politician; but there are few criticismes in the sincerity of an Husbandman. He is one that will rather lose all he hath, then God and a good Conscience. And this he follows, not as an heathen [...]rtue, but as a Christan Grace. He walks in the uprightness of his heart for Conscience sake. This is his Argument with God, this is his Bond to men. Lord, remember how I have walked before thee in Truth—Isa. 38.3. He cannot boast of many works, but he can glo­ry in an upright walk. And this pleads with God for him; even when many infirmities, [...]ccompany his actions, his heart is right. And the observation of this even and down­right carriage of his, is as good as other mens bonds. If he verefie it, no body doubts the truth of what he asserts: His motto is, Men­ [...]iri non possum, Prodere nolo, I cannot frame to lye.

If he promise any thing, every one beleives him; for he had rather break his head than break his word. In his discourse he is not elegant, but he is honest; and when his phra­ses and expressions are ridiculous, his integri­ty makes them lovely. In his bargains, he studies Justice, and strives to do by others, as he would be done by: In a word he is [...]onest without welt or gard. And this is a [...]lessed Grace, Isa. 33.14. Who among us [...]all dwell with devouring fire? That is, ap­proach [Page 192] the just and holy God. He that w [...]eth righteously and speaketh uprightly, that [...] spiseth the gain of oppression—He shall [...] on high; Bread shall be given him, his [...] shall be sure. If Heaven and Earth can [...] him amends, he shall have it; he shall dw [...] with God on high in Heaven, he shall want Bread on Earth. Mark the perfect man, [...] behold the upright, for the end of that [...] is peace. The poor Husbandman hath liv [...] to see the fall of many a cunning compani­on, that could stretch his Conscience to [...] interest, and cogg, and swear, and lye [...] his gain: And them he hath seen, like green Laurel Tree; but the curse was amo [...] his goods, and all is gone, he is not wo [...]th groat. The little estate he hath, as it was [...] hastily gotten, so he hopes it will be slow [...] spending, and like a low house, with a goo [...] foundation, stand, when the fine house [...] him will have a dreadful fall, having [...] foundation in injustice, and its topstone in [...]curse, Prov. 13.11. Wealth gotten by vani [...] shall be diminished; but he that gathereth by [...]bour shall increase.

O therefore study, strive, pray for this ex­cellent Grace, this Compendium of Grace that will make you amiable both to God [...] man, and procure the blessing both of He [...] ­ven and Earth. Indeed this is the sinew Society; and they who never practise it [...] of its difficulty, yet will pretend to because of its excellencies. Begin then, [...] [Page 193] try this blessed trade, and you will find that Reason, that Comfort, that Profit therein, that you will never leave it: You will con­clude with Job, Chap. 27.2, 3. As God liv­eth,—all the while my breath is in me,—my lips shall not speak wickedness, nor my tongue utter deceit: till I dye, I will not remove my in­tegrity from me.

SECT. V. §. 5.

V. THe Fifth Grace that the Husband­man His Love. hath need of is, Love. Love to thy Neighbour as thy self. And this is a great word. It is not said, love him as he loves thee, for that may be more than thou knowest, or less than he ought: nor love him as others love him, for by this rule Christ him­self, when on Earth, would have mist thy love; but as truly, as constantly, as effectually as your selves, though not so intensely. But thou must in thy Judgement think him as well worthy to enjoy what he hath, as thou art to enjoy thine. In thy Desires to wish him the same good things as to thy self, that when its well with him, there may be mirth in more houses than one: And in Deeds to do him that good, that thou desirest from him; to promote his profit next thy own, to inhance his credit, and to procure his content.

It is not said, thou shalt not hate him on­ly? as many will say, I will neither love nor [Page 194] hate them, I'le neither do them good no [...] hurt: but thou shalt love him as thy self; a rule which the ignorant'st may understand, and the weakest remember.

And this Love,

1. Will teach the Husbandman to give, where there is want: for the poor hath as much right to what you can spare, as you have to what is necessary and comfortable for you. Love will argue thus; If I must give my Enemy meat, when he is hungry, much more must I give to this poor Creature, that never did me hurt. Love will think, This will do him more good than it will do me hurt; and therefore he shall have it, yea, and my heart with it: mark, the true charity is not onely when I draw forth my hand to the hungry, but when I draw out my soul to the bungry Isa. 58.10. And then,

2. Love will teach the Husbandman to Lend, and make him really more glad to do a courtesie, than receive one. The Good man Psal. 112.5. shews favour and lendeth; and you know who is called Good-man all about We are apt to think it better to receive twelve pence, than to give or lend six: but Christ saith, It's more blessed to give, than [...] receive, Acts 20.35. The Husbandman con­siders, that no man can live of himself, but one must be beholden to another every day and therefore makes no difficulty to lend [...] Neighbour, what he can furnish him with whether money or other materials, and [...] [Page 195] freely: God forbid that should lye by me in my chest, that would save my neighbours life or state, provided that I hurt not my self to help another, but be wise as well as kind.

3. Love will teach the Husbandman to for­give both trespasses, and injuries, and unkind­nesses, and this he hath need of. As Constan­tine cover'd his Bishops faults with his purple robe, so should the Husbandman his neigh­bours trespasses with the robe of Christ. They who are best at loving, are worst at remem­bring injuries; alas, it's hard to live a day, without injuring some body. The Husband­man must believe it better to receive the greatest, than to offer the least injury. Love is not exceptions as we say, takes things in the best sense, is not apt to create unkindness, heeds not a cross look, or a hasty word, but gives each man grains of allowance, because he knows he needs them himself; and there­fore when the Sun is setting, he thinks it is time to be reconciled, and puts all wrath from him, lest the Devil should get place thereby.

Yea, 4. Love must make the Husband­man to defend his Neighbour. In his Life; and not go by him, as the Priest and Levite did by the wounded man, as though it were nothing to him. In his Name; and therefore when he hears a reproach upon his neigh­bour, he must take himself bound to vindicate him, as far as he can, as knowing that Repu­tation [Page 196] is like a building long in raising, [...] soon demolish't. In his Estate he must defe [...] him, and help to save that, in any acciden [...] which may befall him, as he would defi [...] and expect in the like case. And

5. The Husbandman must love his neigh­bours Soul, and not let that go by him into hell without some means to stop him; and therefore is bound to pray for him, to pro­voke and perswade him to holiness. God hath taught you, and do you teach them, Heb. 10.24. And consider one another, to provoke to Lo [...] and good works. The graceless wretch he lies considering, how to provoke his neighbour to lust, passion, and sin: but the Godly Husband­man must consider, how he may provoke him to love and good works: And in any wise re­prove them, when there is any hope of doing them good by it. As that Excellent Lady Falkland us'd to say, If I let you go to hell, or you me, how am I your friend?

And 6. Love will teach you to sympathiz [...] with your Neighbour; to cover and cure his infirmities: for God will never cover his sins, that loves to uncover others. And to carry it lovingly and peaceably, not strangely or sus­piciously to him, as knowing that all the world is akin to you in Adam, and all Christi­ans are akin in Christ.

By all which you see, that true love consists not in complemental civility, not in sinful compliances, nor in a bare inoffensiveness, but in a gracious disposition of wishing good and [Page 197] doing good to others. And this I earnestly press the Husbandman to get, That this may be written on his Grave, Here lies one that was Beloved of God, and a Lover of all men; which is the best Motto and blessedness, I can wish him.

Let the Husbandman often think of Gods undeserved love to him: Let him study the good qualities of others, and his own unwor­thiness: Let him remember kindnesses long, and forget injuries quickly: And especially let him pray for this Grace: Thou God of Love, plant the Grace of Love in this heart of mine! Leave not God till he hear thee, leave not thy Heart till it be kindly affected, leave not thy Neighbour, till he be reconciled and truly beloved.

SECT. VI. §. 6.

VI. THe Sixth Grace that the Husband­man His Con­tented­ness. hath special need of, is, Content­edness with his Calling. He finds his labour so great, and his profit so small, that he is some­times on very bad terms with his very Call­ing. He rises early, is up late, toiles like a horse, is sunk with Cares, worn out with Crosses, and yet all hardly reaches, he can hardly get food and rayment for him and his: who would imbrace such a Calling? The Law­yer he can get as much in one day, as he can in three months, every Tradesman hath a bet­ter [Page 198] life than he. But all this is no ground [...] thee, to be discontent with thy Calling. [...] flect upon the Excellencies before shewed, and thou wilt find thy Calling is more wo [...] ­thy of thee, than thou art of thy Calling That the meanness and painfulness thereof, i [...]fully compensated by the innocency, health­fulness and safety of it: and thou may'st come to Heaven from the Plough, as well as from the Throne. And take heed lest it be the pride of thy heart, that thinks thy Calling below thee. Prince Adam grudg'd not at it, who was the top of all thy Kin. Entertain not therefore a discontented thought against thy Calling: For a man ought to believe [...] God hath led him into a Calling, that it is the best calling for him in the world, till the same God lead him out of it. It was therefore wise answer of Bishop Grosthead of Lincoln to a Kinsman of his, an Husbandman that came to him, expecting some preferment from him, being so dignified and able to advance [...] Cousin, sayes he, If your Cart be broken, [...] mend it; If your Plough be old, I'le give you new one, and Seed to sow your Land: but [...] Husbandman I found you, and an Husband­man I'le leave you, and so he did.

Study you therefore the Conveniencies of your Calling, and not the inconvenienc [...] thereof altogether; and consider that you know the evils in your own calling, but you know not the evils in anothers. They have ease and honour, and you have health and [Page 199] safety. Even Crowns are lin'd with tears; and yet he that hath most, doth but live. Think not therefore of forfaking thy calling without good warrant. If King Vzziah, 2 Chron. 26.10. had kept himself to the care of his Kingdom, and the love of Husbandry, he might have liv'd with comfort, and died with honour; but he must incroach on the calling of the Priest, and paid dear for it. Let his example be thy caution. Let the Priests follow their Calling, and do thou follow thine.

And 2. Contentment with thy Portion in thy calling. It often falls out, that Poverty in comparison, is the portion of the Husband­man; as it is, 2 Kings 25.12. The Captain of the Guard left of the Poor of the Land to be Vine-dressers, and Husbandmen. It is the poor of the Land, especially in France, and other Countries, that are the Husbandmen. Poverty is the Husbandmans disease; one Noble man can buy and sell five hundred of them; And it is much adoe to be poor and pa­tient under it. You must study therefore a chearful contentedness with your portion, as being carv'd unto you by the wise and holy God, who better knew what was meet for you, than your selves.

Rich Cordials would blow up the spirits of some persons, therefore the Physician pre­scribes them not. Let God alone with your allowance, look you to your duty. It is said, Prov. 15.4. In the house of the Righteous is [Page 200] much treasure: but in the revenew of the wick­ed Mr. Dod used to say, There was this only dif­ference between the Rich and the Poor, that the poor's purse was in their Fa­thers hand the Rich in their own. is trouble. Why, many a Righteous ma [...] hath hardly a peny in the house; where's [...] treasure? O he hath contentment fo [...], [...] riches. Contentment is his furniture for eve­ry room; this stocks his ground, nay, this serves instead of ground: Consider, the less thou hast, the less will be required of thee in this life, and the less wilt thou have to ac­count for in another life; and what hath the rich man in his riches, but only the behold­ing of them with his eyes?

He that hath Christ hath no want. It is the Brittish Proverb, Heb Dd [...]w, heb dd [...] Duw a digon. Without God, nothing; Have God, and there's enough. Resolve, Lord this portion thou in thy wisdome did'st allot me, and I am satisfied. The Calling serv'd a [...] ter man than I, to wit, my Father Adam; And for Estate, the second Adam possessed less than I: I have an House, and he had none, Cattel, and he had none; and why should I re­pine, having as good a calling as the first Adam, and a greater estate than the second?

SECT. VII. §. 7.

VII. THe Seventh special Grace the Hus­bandman [...] Faith. hath need of is, Faith. He must learn to live by Faith. Providence seems sometimes to frown, Promises they at the same time smile; now what shall the Hus­bandman [Page 201] do without Faith? The winter is long, and he longs for the spring and seedness: but the weather threatens he shall have no seedness at all. The Summer's long, and he longs for harvest; but the weather then threa­tens, he shall have no harvest: Here's the frowns of Providence. But now the Hus­bandman turns to the Promise, and it smiles, Gen. 8.22. While the Earth remaineth, seed­ness and harvest, and cold and heat, and summer and winter, and day and night shall not cease. And this his faith tells him is certain and true, and therefore he doth his work, and leaves God to his; and while others are in a fright, hang down the head and repine, he believes in God, and is chearful at the heart.

Again, the Husbandman goes into his barn, and there's no corn; inquires of his Wife, and there's no store within, and little bread; looks into his purse, and there's no money: Then he recoils into his heart, and there's faith in God, who hath said, Psal. 34.10. The young Lions do lack and suffer hunger, but they that seek the Lord, shall not want any good thing. And this through Grace he believes, and is satisfied: He trusts in the living God, who is the preserver of all men, especially of such as be­lieve. His daily bread he begs, and his daily bread he believes he shall have. I know God will not suffer me to want, at least any good thing. If poverty be good for me, I shall have it: and if plenty be good for me, I shall have [Page 202] that: if better cloaths, and fare, and [...] were better for me, I am sure I should have them; and I resolve my Father shall carve for me, that knows my frame better than I. Though I see no reason of such a condition, yet I will believe there is a reason.

And then the Husbandman hath need of Faith for his Children; for many times he leaves them to the wide world, hath made shift to educate them, and that's all. And when he dies, the Lease is expired, and they must be gone. But he believes that God will take care of poor mens Children. If he have faith, and so be in covenant, he concludes that his children are in covenant also; and therefore is confident that God will provide for them. That God who hears young Ra­vens, will hear young Children. Though Ishmael was no better then he should be, yet God heard the voice of the Lad, Gen. 21.17. for the old love that was between himself and Abraham. And he often thinks with com­fort on that, Psal. 37.25. I have been young, and now am old, yet have I not seen the righteous forsaken, nor his Seed begging bread.

And he hath need of Faith to hold up his heart, under his many wearisome cares and troubles. Faith will find honey in the Lion, and comfort in the Bible, when there's none on earth: and therefore when the Husband­man comes home tired with his hard work, he takes the Bible, and there finds that every condition, all things shall work together for [Page 203] good to them that love God. That when flesh and heart faileth, yet God is the strength of his heart and his portion for ever. He finds that tribulation works patience, and patience experience. That affliction is better than sin. That it is better to be worn out with labour, than to be given up to lust: He believes the day, how dark soever, will end well. O the Husbandman cannot live a day without faith. He cannot live by bread alone, but by every word that proceeds out of the mouth of God.

And lastly, he hath need of Faith for his poor soul in the world to come. If ever any man, sure he may say, Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the Living. This is his refuge, when nothing else will serve; when his body and spirits are spent, when his cares and crosses prevail against him, Heaven will put an end to this. Now I am plowing in the Earth, but shortly I shall be reaping in Heaven; This sweating life will be over, and my singing life will begin: yet a while, and I shall be sent for post to Heaven. There is but one life between me and a great Estate; my troubles will have an end, but my joy will never have an end; and my short afflictions which are but for a moment, are all this while working for me, an exceeding great and eternal weight of glory. And this I believe. I have not onely some sleight and groundless hopes of it, but I have an Evi­dence [Page 204] for it. I find my Name in the Scri­pture, and so know it is in the book of Life: And therefore my heart is glad, my glory re­joyceth, my flesh also that hath little rest here, doth rest in hope; my possessions are little, but my reversions great. He that shall be rich for ever, may be content to be poor a while.

And thus you have heard what special Graces the Husbandman should have, and which I earnestly in Gods behalf perswade you to strive for with all your might; leave no means unused, no strength unspent, for the attaining of these Graces. It is possible to get them, its profitable to have them, its peril­lous to be without them: without these you live but little above your beasts, you do but drudge. O therefore go to the God of grace for them, and never leave him, till you have them.

SECTION I.

WE are come now in the Eighth The Abuse of Husban­dry. place to Discover the Abuse of Husbandry. And pity it is, that so honest and innocent an Im­ployment should be abused: but abus'd it is by many. But that's the fault of the men, not of the Calling; the Calling shall be had in honour, when they shall dye in shame. What Calling more Excellent than the Ministry, and yet alas how is that Calling abused? but wo to them by whom offences come: let that holy Calling stand innocent and honourable notwithstanding. Our wor­thy Calling of Husbandry is defaced by too many; but for all that, remains Excellent: Yet these Abuses we must detect, that you may see the extreames, and never fall into them.

SECT. I. §. 1. By Drun­kenness [...] and Glut­tony.

THe First Abuse of the Husbandmans Cal­ling, is by Drunkenness and Gluttony. So [Page 206] we find, Gen. 9.20, 21. And Noah began to be an Husbandman, and he planted a Vineyard, and he drank of the Wine, and was drunken. Here we have Noahs Imployment, and his Infirmity. His imployment, he began to be an Husbandman. Though all the world was his, and his heirs for ever; yet he chose to have a Calling, and he chose this Calling. And then here is his Infirmity; where there are two extreames in opinion; Some making it an unpardonable crime, that an aged, wise, and holy man should thus miscarry: not cha­ritably considering, that it was not Intempe­rance, but Inexperience that caused his fall [...] And others, holding it was no sin at all, be­cause Involuntary, and of Ignorance: but this annihilates it not, extenuate it may; it was ill done, but recorded purposely to warn us from the like. Patriarchae nos docent non solu [...] Docentes, sed Err [...]tes: The Patriarchs Er­rors teach us, as well as their Instructions.

O let this instance teach the Husbandman, never to abuse his Calling thus by drunken­ness and Gluttony, I mean immoderate eat­ing and drinking; when men eat or drink more than doth good, not onely when it is too much for their heads or stomacks, but when it is too much for their time, or too much for their estate; which God will ac­count Drunkenness at the last day. Though there be degrees of it, and some worse than other, and it is worse in some men than in o­thers, and beseems an Husbandman as ill, as [Page 207] most others in the world. And yet he is prone to think, there is no Recreation but an Ale­house; no way to quench his Cares, but by strong drink; no exercise on a Festival, but quaffing and smoaking.

But this is a fearful Abuse in thy Calling. Thy hard labour will never excuse thy hard drinking; thy field groans that bears the grain, which thou thus abusest. Why, this is a beastly, and deadly sin. Other sins, 'tis true in their nature are many of them worse than this, but few beyond it, considering the inseparable effects of it; namely, the ren­dring the man, or rather the beast liable to all sins. A sin that by degrees will steal all the money out of thy purse, all the comforts out of thy house, all thy credit, and all thy con­science, and leave thee nothing but stinging sorrow.

O rectifie therefore this Abuse. Hast thou no Recreation but thy Ruine? no pleasure but in Sin? no way to refresh thy body, but by wounding thy soul? hast thou so many houses neer thee, where thou may'st be chear­full, and welcome for thy company; and will none serve thee but the Alehouse, where thou art welcome onely for thy money? Think as thou entrest in those doors, Doth God call me hither? Can I give account of this? Is God to be met with here? would I be found thus by Death? Shall I gratifie my flesh to provoke my God? Shall I sadden my Con­science, to chear my Appetite? I'le away, I'le [Page 208] stay here no longer. Depart from me ye Evil­doers, for I will keep the Commandments of my God.

But this Excess of the Husbandman is not ordinary, but chiefly at the great Festivals and yearly Wakes; And then he is in exceed­ing fault. For though it be convenient for friends sometimes to meet together, and be chearful, yet the principal end of such Obser­vations must not be forgotten, which was to praise God, and not pamper the flesh: To spend time in religious exercises, and feasting only to attend upon that: But by no means to dishonour God by excess, or keep such feasts, as Jesus Christ would not keep you company in; or like Nabal to be prodigal once a year, and penurious ever after. The wise Husbandman will not do so. Tempe­rance and Chearfulness are constant dishes on his Table. He that will be devout to God, or charitable to others, must not be indulgent to himself.

SECT. II. §. 2.

II. THe Second Abuse of Husbandry is, By Cruel­ty to the Creature. Cruelty to the Creature. An unreason­able, unmerciful use of the Creature, where­by a man beats the heart out of his Cattel, the heart out of his Ground, yea, the heart out of his Servants and Children. It is said, Prov. 12.10. A righteous man regardeth the [Page 209] life of his beast, but the tender mercies of the wicked are cruel. He regards his very beast out of pity; not only out of policy, but pity. Now to weary out, and break the spirits of the harmless and laborious beasts, out of an immoderate desire to do much work, or get much gain, this is an abuse in Husbandry, and a spot upon Christians. If God should give thy Horse or Oxe a tongue to speak, as he did to Baalams Ass, how unanswerably might they ask thee, What have I done to thee, that thou hast smitten me these three times? Numb. 22.28. Why art thou so unmerciful to one, that cannot speak for himself? You must remember, they are your fellow-servants, and you but Stewards, and not Lords over them. You are the Lords reasonable Servants, and they are his unreasonable Servants; You are both made of the same Mold, and it is on­ly the goodness of God, that hath made you better, and if you want Grace, you are worse than they.

Use therefore that Mercy and Moderation, that beseems a man of Bowels, a man of Re­ligion. Consider, if God have not sometimes taken away some of thy Cattel, for thy cruel­ty to the rest; and sometimes blasted thy bu­siness, which with so much impatience thou hast pursued. A man would think Bedlam were broke loose, to see the mad frantick pas­sion you sometimes are in with your Cattel, when they give you no cause, but by being [...]norant, that is, you are outragious with [Page 210] them, because they are beasts. O the heat, the rage, the oaths, the curses, the nonsense, the stripes, nay, sometimes the maims you bestow upon them, for little or no cause at all: where's the mercy now, where's the patience, where's the meekness that becomes your reason, your profession? The worst of them are more tracta­ble to you than you are to God: your Oxe knows you better, than some of you know God; for he'l follow you when you carry his meat before him, but you will not follow after God, though all your fresh springs are in him; your Cattel will quietly submit to the Yoke, while you wrangle and wrestle against any Yoke that's put upon you.

Bewail therefore and amend this [...]oolish Crueltie, and shew mercy below thee, as thou expectest mercy from above. For it is often found, that mild and moderate endeavours, conduce more to thrift, than the impatient hurrying, and cruel wringing of worldly men: Gods blessing, which alone makes rich, ac­companying that former, but seldom this lat­ter way; who sooner or later revengeth the cause of his meanest Creatures, upon those that cruelly oppress them.

SECT. III. §. 3.

III. THe Third Abuse of Husbandry; By Drudg­ing. Drudging; that is, a base merci [...] Plodding in the world, an enslaving both [Page 211] soul and body to it; a serving it, when a man should serve himself of it; wherefore the Holy Ghost saith, Hab. 2.13. Behold is it not of the Lord of Host, that the people shall labour in the fire, and people shall weary themselves for very vanity? It is a very great judgement from God, and folly in man, to do it. To take such excessive care and pains, as even to broyle in the fire, through extream labour, and all this for vanity, for very vanity. It is no way fit, that Christs servant should be the worlds [...]rudge; that thou who wast made a little lower then the Angels, shouldst make thy self equal with the Beasts. The comfort of thy life is much better than the riches of the world: And it is neither thy wisdome nor dutie to destroy the Substance for the Acci­dent; to gain the world, and lose thy self; to get a living, and hazzard thy life.

Object All our toyling will but maintaine our charge; with all our drudging we do but li [...]e; It's easie to talke, but we alone feel what it is to pay such a Rent, and maintain suc [...] family: they that blame our toyle, will not keep our Children, and therefore ought to let us alone.

Answ. 1. It is most sad in outward re­spects, if it be so, that so excellent a Creature as man should be forced to w [...]ar out his spi­rits to [...] a living, and spend all his dayes in extream labour for food and rayment. And [...] to such [...] hearted Land-lords, and [...]ch of their [...] conscionable P [...]liffs also, that [Page 112] impose such heavy Rents for poor men, their fellow Christians to live on. As the Empe­rour said of evil Herod, it were better to be his Swine, than his Son: so one may truly say, it were better to be their horses or dogs, than their Tenants; for they have more ex­pressions of love and kindness from them, and easier service imposed on them, than their Te­nants have. What a wofull thing is it, that one man, nay, one Christian, should so ride upon, and oppress another? That the Land­lord should surfet with plenty, and the Te­nant starve with want; the Land-lord sing, the Tenant suffer; the one swim in the others sweat and tears, and live in the others death. This is horrible injustice, which the great Land-lord of you all will revenge.

Alas! the Lace of one Sute of yours, would clothe all his family: your extravagant Sa [...] ­ces would purchase a full belly for them, the week about. Such an abatement of Rent as would do you no hurt, would make your Te­ [...]ant and his Children sing all the year, and bless God for you. Did you see their intol­lerable pains, their homely and scanty fare [...] and hear their frequent sighs and pitco [...] moan, your hearts must be harder than rocks if they did not relent.

Abate therefore, for pities sake, of your [...] ­gour; let not your little finger be heavi [...] than your Grand-fathers loins; rememb [...] you are all of the same dust, and what [...] you that you have not received? And kno [...] [Page 213] that your mercy will lose you nothing: the [...]ating of your Rents, shall procure the ad­ [...]ancing of your house. Remember, the libe­ral man deviseth liberal things, and by liberal things he shall stand. How many by such se­verities, have indeed gotten great wealth for their Children; but Gods curse coming with it, that wealth hath occasioned the ruine of these Children: whereas more moderate Portions or Estates, might have match't them with far more comfort, yea and plentie. And is there any wisdom or forecast by bringing many families to penury, to store up a little Mammon of unrighteousness, and therewith to undoe your own souls, and your Children, when you are gone? For he is wise that hath said, Prov. 15.27. He that is greedy of gain troubleth his own house, as well as all about him.

2. But notwithstanding the hard bargains you have, this is not the proper way to mend them. God requires no more from any man, than he can comfortably do. If you had more Faith, you would need less toyle; and lively prayers would excuse much of your lan­guishing pains and travel: And therefore, as the Apostle orders, Phil. 4.7. Let your mode­ration be known unto all men. I bar idleness, but perswade to moderation: work with less intensness for the meat that perisheth, than for the meat that perisheth not: make not [...] life a slavery, Eccles. 2.22. For what hath [...] of all his labour, and the vexation of his [Page 214] heart, wherein he hath laboured under the Sun For all his days are sorrow, and his travel grief, and his heart taketh not rest in the night this is also vanitie. A lively description of this abuse in question, and the censure of wisdom upon it, it is vanitie. Yea, this brutish humou [...] is somtimes found in those, that have no need do to it, Ecc. 4.8. There is one alone, and there [...] not a second, yea, he hath neither Child nor Bro­ther, yet there is no end of all his labour, nei­ther is his eye satisfied with riches, neither saith he, for whom do I labour, and [...] my soul of good; this is also vanity, yea, it is a sore travel Who are the greatest drudges many times, but they that have enough? perhaps no Child or near Relation to care for? Away then with this wretched and uncomfortable life; use the world, as not abusing it. Labour in it, as being above it, and serve it not with more fervency than Him that made it.

SECT. IV. §. 4.

IV. THe Fourth Abuse in Husbandry, is, By rash Swearing. Rash Swearing. I cannot say that he is alone, or chief in this Sin. It was more witty wicked heads, that invented the Oaths which he doth but imitate; he doth but trot after the furious gallop of greater Persons, that go before him: but however, this fearful abuse hath gotten place among Husbandmen, and that now adayes with redoubled force [Page 215] and frequency. What house is free from rash Oaths a day together? what shop can you pass, but you may hear the buyer swear he'l give no more, as well as the seller, that he'l take no less? what Market but the noise of them reacheth our ears? so that we may tru­ly and sadly say with the Prophet, Jer. 23.10. Because of swearing, the Land mourneth: These adorn their discourse, these confirme their bargains, in these they please, in these they pride themselves: nay, sometimes in their cups, never Hare (as Excel'ent Mr. Harris observes) was worried wo [...]se, and pulled in pieces by the cruel Dogs, than is Gods own Son by cruel and bloody Swearers; one crying sides, another heart, another wounds, so tearing in pieces again the Lord that bought them, and putting him to an open shame: But the Lord, that looks on, will not hold you guiltless in this abuse. Hath Christ said, swear not such oaths at all, and you his Servants speak no other language? Canst thou forbear before man, any word that might hurt thee, as words of treason, &c. and darest thou venture to swear before thy God, which is no less than treason against him? The more easily you escape any pu­nishment from man, the more sharply will this sin be avenged by God; who hath forti­fied this Commandment in particular with this resolution, He will not hold them guilt­less, that take his Name in vain.

[Page 216] If you injure your Neighbours name, the Judge shall judge you: but if you sin thus a­gainst the Name of God, who shall intreat for you? words you'l say are but wind; but they are such a wind as will, without repen­tance, blow you into hell. Peters words cost him bitter tears: and Christ himself hath said, this word thou Fool in anger, is worthy of hell fire: you say it's but custom, and you do it not in any ill intent: but this aggravates the fault, that you can neither pretend profit­nor pleasure for your sin, but only use, and yet will use it: You will continue to displease God, because you are used to it: As if a com­mon Robber should plead before a Judge, not Guilty, because he had no ill intent, onely it was his custome, which indeed deserves the severer Condemnation; custome can never extenuate a fault, but aggravate it.

Perhaps you'l say, without oaths you can­not be believed: but experience tells the con­trary, that many a man that cannot swear, can obtain more belief, than he that swears every word; and reason tells us, that he who dare be prophane against God, can easily ven­ture to be deceitful towards man. And where an Oath is said to be for an end to all strife, it's not meant of that Oath, which is the Cor­ruption of Man, but that Oath which is the Ordinance of God. Any man will judge us of small credit, if not quite bank-rupt, that will pawn our Faith and Truth, our best Jewels, [...]or every small trifle. And it's better to want [Page 217] [...]redit with men, I trow, than favour with God; better to undergo mans unjust suspiti­on, than Gods just Condemnation.

If you excuse it, and say, you use but small Oaths, and do not fill your mouths with the more bloody ones; You shew hereby your ignorance of the nature of an Oath, which as it ought to be in truth and judgement, so it is necessary (if you will not swear as Pagans) that nothing be sworn by, but that God, which knows the sincerity, and can avenge the falseness of the heart; which prerogative, by your common Oaths, you give to the crea­t [...]re, and so place it in the room of God, which instead of lessning, doth greaten your fault, and make your sin the more sinful, Jer. 5.7. Thy Children have forsaken me, and sworn by them that are no Gods.

Some think indeed, that an Oath is an Or­nament to their speech: But let those know, that truth and soberness are the true Orna­ments. To adorn your speech with that which offends God, and all good men, is an unwor­thy paint, which Hell fire at farthest will melt off. What dreadful instances could I give of Gods Judgement on such in this life? and these all are but praeludiums to the world to come. Mr. Dod used to send the swearer to the fifth of Zachary, the fifth of Matthew, and the fifth of James: An arrow from Heaven in each place, against rash swearers.

Break off therefore this thy sin by serious Repentance, and speedy Resolution, and set [Page 218] a watch at the door of thy lips, lest thou blas [...] that with thy Oaths, which thou hast gotte [...] by thy sweat, and lest thou teach thy chil­dren to come to hell after thee. It were bet­ter thou didst bite off thy tongue, than pro­voke God with it; better to be dumb, than speak to his dishonour. The accursed imbroy­dery of an Oath, beseems not the plainness of an Husbandman.

SECT. V. §. 5.

V. THe Fifth Abuse in Husbandry, is, Co [...]e­tounsess, By Cove­tousness. which consists in an immode­rate desire in getting, an anxious care in keeping, and a base [...]iggardise in parting with worldly goods. And this abuse, though most [...]oxious [...] others, yet is most frequent in the Husbandman. He begins first with a little and his desires reach not after much, but yet after more than he hath: but when that is attained, he as ardently longs for more, and when he hath arrived to a competence, his desires are still more earnest than at the first Thus some of this Calling have confessed, how they coveted first one Cow, then two, then four, then ten, then twenty, and that not without repining at their present case, and impatient earnestness after more. His Neighbour hath a better house than he, and he covets that: a greater flock than he, and that he envies: And his wretched heart, [Page 219] [...] El [...]phant skin; that stretches still as [...] fills it, widens and reaches after more and [...]. No company is pleasing to him, ex­cept [...] can get by them, nothing held disho­ [...]st, that is but profitable, no God like Gold, [...] [...] like a h [...]ap of Money.

[...] as [...] is the breeding Root, so Covetousness is [...] nourishing Root of all [...]vil. Is [...] [...] heart with many sorrows, [...]Tim 6.10. Like Aqua fortis on Steel, if it take the heart, it will not leave it, till it have [...] out all goodness; and like the Viper that [...] out her Mothers belly, so doth it reward [...] Master for its lo [...]ging. O the cares, the [...], the sorrows of a Covetous Man! Though his Barn, House, Purse, [...] full, yet his Heart is not full; like the Disease called the Wolf, that is alwayes eating, yet keeps [...] body lean. He lies by his money, as a sick man, by his meat, he hath no power to take it, but only to look upon it: He covets to co­vet, and labours [...] labour, and careth to care, and [...] himself as an Ass, that carries treasures all day on his back, and at night they be taken from him, they did him no good but load him.

And when all other sins wax old, this grows young, and is strongest when the man is [...]: what a life is this, that a man wants what he hath, as well as what he hath not? for he is master of nothing, his estate is master over him.

[Page 220] I know you will say, I covet no mans wealth; can a man be covetous that onely keeps his own? To this learned Augustine [...] ­swers; He is not only a covetous man, that taketh away another mans goods, but he also that greedily and niggardly keepeth his own. The rich man, Luke 16.20. that suffered Lazarus to die for want at his door, was co­vetous only of his own; And they that were condemned into everlasting torments, Mat. 25.41. were sentenc'd into hell, not for rob­bing others, but for not giving their own. Otherwise, this Plea would excuse most other sinners as well as you. For the drunkard may as well say, I do but spend my own, &c. whereas indeed, if a true Inventory were ta­ken, you have nothing of your own but sin: You are but Stewards of all the rest. And what a bootless thing is it for a Steward, either to be greedy to get, or loth to part with that which is none of his own?

Let not therefore that disquieting and un­comfortable Disease enter into your house or heart, that may increase your state, but will encrease your trouble: but covet earnestly the best gifts, be insatiable after the grace of God: There's riches without danger, and treasures without troubles. This know, your immoderate desires after the world will ne­ver compass it, unless it come in wrath to you. Grant, that you do heap up somewhat greater portions for your children by your immoderate desires and endeavours; can that [Page 221] ever do them good that you have sinned to get? or be a blessing to them, which you have gotten with a curse? nay, do you not see many Children bestowed with nothing far more comfortably, than others with great Dowries; and that it lies in the providence and blessing of God, to make the best provision for you and yours, which you are likeliest to have, while you moderately desire, and temperately labour for the same.

SECT. VI. §. 6.

VI. THe Sixth Abuse in Husbandry, is, Base By wrong Ends. or wrong ends. A man may spoile the best Calling under Heaven by managing it to poor and base ends, and ennoble the meanest Calling by Coelestial aimes therein. Of all men, the Husbandman should dignifie his Calling by right and noble ends; for what is more contemptible than a mean man in a mean calling, and his ends meanest of all? every stroke a man takes in his honest call­ing is made sin, by levelling his labours to base ends. A great deal of good pains is spoi­led and lost, for want of a good end. As for example; It is a low base end to get riches, to greaten your posterity, to over-top your neighbours, to make provision for the flesh; These are poor ends for a rational man, poor ends for a right Christian: A Christian man must have Christian ends. Alas! if Riches be [Page 222] thy end, Riches shall be thy wages. If a gre [...] Estate be thy end, a great Estate shall be thy portion: and then what a bargain have you made [...] That's a terrible Scripture, which some of the Fathers could never read without trembling, Luke 6.24. Wo unto you that ar [...] Rich, for you have received consolation And that may go with it, Psal. 17.14. Men [...] world, [...] [...] their portion in [...]his life, whose belly thou fillest with thy [...] treasures. A sad character, and a sad discharge [...] And this sutes with no man better than a base spirited Husbandman; who is a man as it were born of the world, and buried alive therein; with hard labou [...] he gets a por [...]on, and an estate therein, and that is all that ever he is like to have.

Quest. But may not an Husbandman m [...]ke Riches, Pleasure, or Ease in his Old Age, his end?

Answ. An end is either subordinate or ul­timate; a next end, or a last end. Riches, Pleasure or Ease may be a subordinate end, but must not be the ultimate or last end. You may design, desire, and labour for them for God's sake; but not for their own sake. A man may desire a good Horse, or a safe Boat, to carry him to his friend or business, but not to dwell upon, not for themselves; even so a man may design and desire outward ends, as riches or ease, not for the injoying of them, but that we may better love, serve and en­joy God. As all causes run up, and resolve [Page 223] [...]mselves into the first cause, so all our ends [...]ld terminate in the last end of all things, [...]ich is the glory and honour of God; for [...] him, and through him, and to him are all [...]ings, to whom be Glory, Rom. 11.36. The Husbandman looks up and cryes, Ah Lord, I [...]ive here on Earth, but my aims are as high as Heaven; though I be but a poor man, yet I [...]ave rich ends; I accuse not my Superiours: but if a man stand on a Tower and shoot downward, he that stands at the bottom of [...] and shoots upward, may fly above him. [...] poor Peasant may look as high as the Prince in this sense; and the Plough-mans la­bo [...] please his Maker more than the Victo­ries [...] an Emperour; the one serving the will of his heavenly Lord, the other sacri­ [...] to his hellish Lust.

And this leads us to the Ninth point, which is to set down the Husbandmans designs in his Calling. Alwayes provided, this point be not laid aside without some use thereof; namely, that you bewail this Abuse of it in others, and reform it in your selves: mend the same as far as you can, and mourn for it wherein you cannot. As the Apostle saith, Vse the world as not abusing it, so use this Calling as not abusing it; adorn it and do not shame it: A bad Husbandman, and a good Christian, seldom go together. And so much for the Eighth Point. [...]

SECTION. I.

WE are arrived now at the [...] The Hus­bandmans Designs. general Head of this Subject which is the Designs which [...] good Husbandman ought [...] have in his Calling. It is a [...] end that crowns or shames his work. [...] Husbandmans ends do ennoble his Calling And they are these:

I. The chief end of the Husbandman [...] To please and glori­fie God. his Calling is, To Please and Glorifie God. [...] he can but attain this, he is rich enough. Th [...] is mans greatest duty, and highest priviledge. 'Tis the Christians character and Motto, Ro [...] 14.8, 9. For none of us liveth to himself, [...] no man dieth to himself, for whether we liv [...] we live unto the Lord, &c. Mark, it's said none of us, of what sort or degree soever, liv [...] to himself, but to the Lord. It's true the more noble, wise and learned, the more they should contribute to these ends; but even the poor Husbandman must add his Mite: even a Dwarf may shoot at the Zenith, [Page 225] and aime as high as the greatest Gyant. O therefore stir up your selves, and direct your designs on high. If thou can'st any way mag­nifie the Wisdome, Greatness, Holiness and Goodness of thy Maker, happy art thou, and happy is thy Calling. This is an End for an Angel. They trumpet forth his Glory, and so dost thou; they sanctifie his Name in Heaven, and thou in thy lower sphear dost sanctifie his Name on Earth. And though thou shootest with a weaker bow, yet aimest at as high a mark.

But alas! say you, How can I glorifie my Maker, that am but one remove from a piece of earth, yea of sinful earth. I answer, Not only the Heavens declare the Glory of God, Psal. 19.1. but even Beasts, and all Cattel, creeping things, and flying fowle, Psal. 148.10. and would you know how? See vers. 8. The fire and hail, snow and vapour, stormy wind fulfilling his word. How manifestly does the snow, hail and tempest, preach the power, justice and wisdom of God; I say, they do plainly preach them, and that by doing his Will, hanging in the sky, and falling on the earth as he pleaseth. As well taught Chil­dren or Servants do honour and magnifie their superiours by their ready obedience: Even so at least, may the poor Husbandman glorifie his Father in Heaven, by an obedient depart­ing himself in his place, and doing the will of God in his vocation.

[Page 226] And therefore this he should aime at in his Calling; why, here I am, here I work, and sweat, chiefly to please my God, who hath set my lines, and carved me out my imploy­ment; and hence even Servants must do service, with good will as to the Lord, and not to men; Eph. 6.7. as if God himself did every [...] ing set the Husbandman his task, and at night survey his work: with what care and delight should such a man follow his business, that hath such a Master as God himself? Lord, sayes the Husbandman, I am but a mean creature, but yet I will honour thee, as well as a mean man may do; I'le work to please thee, and by consequence no harder nor easier than will please thee; I'le yoke and unyoke when thou wouldst have me, as exactly as I can dis­cern by that prudence I have, and those rules of Religion to be observed to thee, and pitty to the Creatures. When I come home I have but a mean feast, but yet Whether I eat or drink, or whatsoever I do, it shall some way be terminated in that end of ends, the Glory of God, 1 Cor. 10.31. When I go to bed, I will not forget that whether I wake or sleep I should live to thee, for thee, with thee, 1 Thef. 5.10. Though my work be mean, yet my aimes are excellent; and brass guilded with God, will make it glister. A poor man with rich ends, is of good account in Heaven.

It is certain, that the holiest action of an Hypocrite, if you ravel it to the bottom, ends at self; and the meanest action of a Saint, [Page 227] ends at God: for example, why doth the Hypocrite pray: that he may pass well with others, or satisfie the cryes of his Conscience. And why aimes he at these? That he may have repute without, or quiet within. And why doth he desire these? Why because they do gratifie carnal self. On the other side, why doth the Husbandman work? to provide for his family. And why that? That he may educate and dispose his Children. And why so? That they may honour and serve their heavenly Father, when their Earthly Pa­rents are dead and gone. Well then, let this End surmount all others, and be diligent and faithful in your Calling, to please that God who hath set you therein, and to glo­rifie him, what in you lies, by setting forth his Wisdome, Power and Goodness, that when he changes your Countenances, and sends you away, you may sing that sweet song, John 17.4. Father, I have glorified thee on earth, I have finished the work which thou hast given me to do; And now Father glorifie me with thy self.

SECT. II. §. 2.

II. THe second design of the Christian The Salva­tion of his Soul. Husbandman, is, The Salvation of his Soul. This he studies upon night and day. He knows that estate is ill got that beggars the Soul; That Rent sorrily paid, that makes him run in arrears with God: And therefore [Page 228] saving stakes in the world is his by-business, but saving his soul is his main business: For what will it profit a man to gain the whole world, and to lose his own soul? Mat. 16.26. what is he better, if he discharge all his debts, and die in Gods debt, and be cast into the prison of hell for ever? What welcome can he have to God, that hath done every thing but what was chiefly given him in charge? That is good counsel then for the Husbandman, Mat. 6.19, 20. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where Thiefs break through and steal, but lay up for your selves treasure in Heaven. Nothing you can get in this world, that can be laid up safe; but if your soul be saved, that will be safe for ever.

You must remember, that you were not made to work and eat, but to save your souls in the first place. God hath no where pro­mised, that if you seek the world, and the vanities thereof, the things of Gods King­dom shall be added to you; but he hath pro­mised, that if you Seek the Kingdome of God, and the righteousness thereof, all other things shall be added to you, Mat. 6.33. And there­therefore the Religious Husbandman will se­cure the main chance. I must part with my house and my ground, and my children, but my soul I must live with for ever, and that I will secure. I know many things are useful, but one thing is needful: And no care enters [Page 229] deeper than the welfare of this; no cross lies heavier, than the hindrance of this. As in a common fire, a man will strive to save his building; but if he cannot, he would not lose his goods; yet if these go in the flame, he'l venture far to save his Cash, his Writings and his Jewels. So our Hus­bandman is careful of his other concerns, but his Soul, his Jewel, in the thickest of his bu­siness, he will endeavour to feed, and cure, and save, whatsoever it cost him.

The soul like some great Personage is some­what exceptious; if she be not regarded in the first place, she will not be served with broken meat. When that is made a by-business, which should be the main business; when men are serious in trifles, and trivial in seri­ous things, that's wisdom from beneath, stark folly before God. The Husbandman is loth to end his life with that doleful song, Cant. 1.6. My Mothers Children made me keeper of the Vineyards, but my own Vineyard I have not kept.

And yet alas for grief! how many such foolish Creatures are there, that like Chil­dren sent upon some weighty errand, fall in love with this and the other gay flower or weed in their way, and play with them, while their business is neglected; how do such Children deserve to be welcom'd home? So do they. Almighty God hath sent you into this world upon a great errand, namely to conquer the Devil, exalt the Lord Jesus, and [Page 230] climb to Heaven. Ah Sirs, do not fall in love with the fading flowers of lawful comforts, do not play with the stinking weeds of un­lawful lusts, and forget your errand. Remem­ber, there's no conversion after Death, no Ser­mons in the grave, no forgiveness in hell; lo, this is the accepted time, this is the day of salvation, you must plow and sow for Eterni­ty. No seedness here, no harvest there.

SECT. III. §. 3.

III. THe Third Design of the Husband­man should be, The Publick Good, The Pub­lick good. He hath learned but a little way in the book of Christianity, that sets his private benefit above the publick good. He that will Sleep in Jesus, must serve his Generation, Acts 13.36. And the Religious Husbandman will serve his God, and then will serve his Generation, and then will serve himself; not himself first; no, how may I further the common Good? He plows and sows, not on­ly because he lives by it, but because the Common Wealth cannot live without it. That was right Husbandry in Joseph, Gen. 41. He did not hoard corn, and let others starve; but he hoarded it, lest others should starve: It is said, Prov. 11.26. He that withholdeth corn, people shall curse him, but blessing shall be upon the head of him that selleth it; and the wise Husbandman more values the blessing of God upon an empty barn, than a full barn [Page 231] and a curse therein. He is more pleased with the publick wealth, though he lie under pri­vate wants, than if himself had wealth, and there were publick want abroad. Though he be a private man, yet he should have a Publick spirit.

It is strange, what Instances have been of this Excellent Spirit among Heathens. One advising his Countrey men for the publick Good, though he knew that Advice would speedily cost him his life. Another purposely disguising himself in the battel, that he might be there to save his Countrey. Another ven­turing Necesse est ut eam, non ut vivam. Pomp. to Sea in a dreadful storm to relieve his needy City with Corn, with this conclu­sion, it is not necessary that I live, but it is necessary that Rome be relieved. Shall limp­ing Nature go thus far, that had no Bible but the Creatures, nor Heaven but the Ely­sian Fields? Surely grace in the Husbandman will not leave him behind. For he hath far stronger inducements to be publick spirited, to wit, The Love of Jesus Christ, which love being shed abroad in his heart by the holy Ghost, should make him drown his private in the Publick Good.

Away then with that poorness, that base­ness of spirit out of this Excellent Calling: As David, though he had then onely com­menc'd Shepheard, yet when he heard of Go­liah's affront to the publick, he had the heart of a King to vindicate that disgrace; and took his life in his hands, and came off with [Page 232] honour: So should the Religious Husband­man look above himself, above his own silly interest, and design the publick good in his labours: And as the least pin is of use in the greatest building, so the meanest Husband­man may be of use in the Mightiest State and the Swords that defend us would be of little avail, without the Plough-shares to maintain them. It were a mercenary Soul­dier that only would fight for his pay, no, he must fight for his Country: So that's a Mer­cenary Husbandman that onely works for riches, he must labour for his Countrey, else he is not worthy to live in it: And therefore wheresoever his private benefit crosses the publick, as in hoarding up Corn in a time of dearth, or any such like, therein he must deny himself; and account that sordid, yea cursed gain, that is obtained with the general loss.

SECT. IV. §. 4.

IV. THe Fourth Design of the Husband­man The Edu­cation of, and Provi­sion for Children. should be, The Education of and Provision for his Children. God hath given him Children, and fain he would bring them up, and bring them up as the Children of the Most High. He holds up Abraham for his Copy, Gen. 18.19. with whom he resolves to charge all his, with the fear of God in the first place, and can never look upon them with compleat comfort, till they be born again.

[Page 233] He hath it also in design to bestow read­ing at least upon them; and if he grow able, is ambitious to furnish them with such edu­cation, as they are capable of. And their apt­ness to it, with his ability for it, he looks upon as the call of God, and never parts with his money more readily than for their education. He feels the sad experience of an unpolish't breeding, and therefore gives them all the humane and divine accomplishments that he can; and this is the top of all his Ambition in this world, that his poor children, that are ignorant and rude and sensual by nature, may be lick't into some form, and squar'd for some use in the world. And for this end he is willing to work the harder, that he may afford to maintain his Children at School, and fit them for some honest or holy Calling. O if I can see my children have a title to Christ before they have an estate in the world, I shall be well; that they be Gods children as well as mine; that though they have but a small portion, yet they may have many prayers with them.

And then he desires, if he can reach it with­out immoderate labours or indirect means, to make some comfortable provision for them, that they may bless the Lord for him, when he is dead and gone. But herein he is not so­licitous, as knowing what immoderate care gathers, oftentimes immoderate expences scatters, and the Parents sin seldome advan­ces the Childrens happiness; much less dares [Page 234] he get one penny unjustly, lest that penny consume all the pence he hath. Regulate then your designs in this respect by these rules; I will out of Conscience to God be di­ligent in my Calling, and I will endeavour among other charitable ends, to make provi­sion for posterity, if it may be done without sin against God, wrong to my neighbour, or uncomfortable distraction to my self.

And truly, Beloved, it is next degree to madness, too earnestly to proceed in this de­sign, seeing nothing is more evident and com­mon, than Riches gotten by the owners to their hurt, and the hurt of posterity; and that generally, when Children after honest educa­tion, are left to work out a livelihood by their own industry, they prove most provident, thriving, holy and happy. Reliance on their certain inheritance securing them often in [...] negligent and idle course: which frequent observation would wholly divert a wise mans thoughts from storing for Posterity, but that the light of Nature and Scripture direct to provide for our young, and that he who pro­vides not for his own, especially them of his house, hath denied the faith, and is worse tha [...] an Infidel, 1 Tim. 5.8. And therefore the Godly Husbandman aimes chiefly at their education; and if besides that, any thing re­main, he blesseth the Lord for it, and bestows it among his Children, with the utmost wis­dome, impartialness and kindness.

SECT. V. §. 5.

V. THe Fifth Design of the Husbandman To pay each man his own. should be, To pay unto every man his own. A little debt fills him with a great deal of trouble, and he makes some Conscience of owing nothing to any man, as well as of lov­ing one another. And therefore his ambition is to discharge the world, e're he go out of it; and because that is uncertain, he speedily takes order herein. It is a sad thing that many of great Rank and Place, can so quietly live and die in the debt of many a mean man, that is undone by them. The poor Husband­man wonders, how they can sleep and laugh so heartily, when if every one called for his own feathers, they would be left as naked as ever they were born.

The Roman story is obvious of that Em­rour Oct. August that sent to buy the bed and pillow, such an one used to lie in, that died much in debt a little before, as thinking there was some strange vertue therein, to make a man sleep so soundly, that was so much in debt. The Husbandman hath no such bed: for forty shil­lings breaks his sleep more, than four thou­sands doth his Land-lords. His care and de­sign therefore is to pay every man his own, Rom. 13.7, 8. Render to every man his due, &c. And this Scripture commands him rea­dily to pay what's due to the Church, as if he [Page 236] paid it to God himself; his due tribute to the State, well knowing that Princes burthens must be taken up upon our knees; his due Rent to his Land-lord, and that without repining at his abundance; and his due deb [...] to his friend, that the world may be clearly quit of him.

And all this he doth by reason of the Law of God, rather than the Law of Man; and out of conscience rather than compulsion; remembring that word abovesaid, Owe [...] man any thing, but to love one another. His debt of loan shall be paid, though his debt of love never can. Hereupon he looks on his cat­tel with this thought; here is a Cow, but she is none of mine, nay, my very meat is not per­fectly mine own, till my debts are paid. I will arise and study the first opportunity to quit scores. I shall be in debt to God do what I can: but I will turn every stone, to give to all men their due. And this is the Husband­man's fifth Design.

SECT. VI. §. 6.

VI. THe Sixth Design of the Husband­man To have Ability to communi­cate to o­thers. in his Calling, is, That he may have ability to do good, and to Communicate. He loves not Riches for themselves, but de­sires, if God see it good for him, rather to give than receive, as being a more blessed thing, in the judgement of God himself, Acts 20.35. [Page 237] He believes, if his Goods do no good, they are no goods: And therefore the design of his daily labour is, that he may do good unto all, especially unto the Houshold of Faith; accord­ing to that rule, Eph. 4.28. Let him that stole, steal no more, but rather let him labour, working with his hands tho thing that is good, that he may have to give to him that needeth. Mark, one true end of work, not work to get and keep, nor work to spend & riot, but work to give to him that needeth. As water, if it stand, it putrifies; if it run, it purifies: So riches if they be stor'd, and not used to the Glory of God, and good of others, they rust and can­ker, and cry against the owners thereof: but when they are disposed to good uses, they make a good foundation for a man against the time to come.

It was the sin of the Rich man, Luk. 16.19. and his damnation, that he fared delici­ously every day, but he suffered poor Laza­rus to perish for hunger at his door. If ever our Husbandman desired to be rich, it was not to wear fine clothes, eat delicate meat, enjoy a writ of ease, but that he might be able to give and lend, that he might do good and communicate, knowing that with such sa­crifices God is well pleased. And in very deed, the condition of a Prince (as was hinted be­fore) is better than the beggars, only for this, that they have larger opportunity to do the Lord service, and to do good to others. The poor mans meat and drink, and sleep, are as [Page 238] pleasant and wholesome to him, as his Land [...] lords, his moderate labour as acceptable as the others idleness, his natural recreations as delightful as the others that are more studied, tedious and costly. The poor man hath trou­bles, so hath he; and they have their suits and affronts and vexations, one as well the [...] only herein the Great Man is Superiour to him, that he hath greater opportunity and ability to honour God, and to do good to o­thers, more than his poor neighbour hath; and happy he, if he make use of it; and wo [...] for ever to him, if he do not. If his greatness make him more potent to sin against God; if his parts render him more ingenious, to put a trick upon Religion; if his riches only ina­ble him to serve his lusts more effectually, better a thousand times for him, that he had been in his Scullions place.

For this end our Husbandman aimes at [...] Estate, to do good with it; to minister to those that serve at the Altar, to relieve his poor Kindred and Neighbours, to help for­ward the binding of poor Children to trades, or the maintenance of the ingenious poo [...] Schollar at School, or some other good work that may glorifie his God, whose Steward he knows he is, and all that ever he hath, is at his devotion. O Sirs, do these thoughts breed in your hearts? Are ye devising to do good, as well as desiring to be great? Alas! none of your expences and layings out will pass in your accounts with God at the last [Page 239] Audit, but what have some way tended to the glory of your Master, or the good of your fellow-servants, as well as your selves. O if God would intrust me with plenty, and with an heart to use it to his Glory, then I were happy; but of the two, let me rather have a narrow Estate and wide Soul, than a wide Estate and a narrow heart. And this is the sixth Design of the Husbandman, so much plenty as may inable him to do good, and to Communicate.

And so you have the Ninth General Head in this Subject, viz. the Husbandmans ends and designs, which if you find written in your own hearts, bless the Lord upon your knees. If you fall short, let me tell you, that speedy Repentance, and rectifying of your hearts, is your wisdome and duty, that God may bless and not blast you in all your undertakings. If your aimes be only worldly profit, ease or preferment of you or yours, What do ye more than others? Do not the very Pagans the same? And if you care and work only to pay your Rent; alas the Turks do so: But here­in you excell, If you look not at things that are seen, but at things that are not seen. If you aime at God, unto God you shall come at last.

SECTION. I.

ANd now we descry our Journies Rules for the Hus­bandman in his Cal­ling. end, and are arrived at the Tenth point to be handled in this Sub­ject, which is to offer some Rules to the Husbandman in the management of his Calling. Every Calling hath its Canons and Rules to walk by, as Ministers, States-men, all Men: And it is a Wise Mans choice, and the Fools cross, to be regulated by a Rule; now though you may gather Direct [...]ons out of the foregoing Discourse, yet I have thought fit to specifie and insist on these fol­lowing on set purpose, but on this presuppo­sition, or (if ye will) condition, that you will walk by them.

SECT. I. §. 1.

THe First Rule for an Husbandman, is, Learn to be wis [...] & diligent. Learn Prudence and Diligence in your Calling. Prudence, this your God will teach you, Isa. 28. 26. That you may do each thing in its season, for things are ugly out of their time. Remember that it's the note of a good man, Psal. 112. 5. to order his affairs with discretion. And that if any man lack wisdom, See Cato's Rules. Plant in thy youth: Build not till thou be throughly stored; be not for­ward to purchase; spare no pains in Husbanding what thou hast; The most sure Re­venue is that which hath cost least. The good Husband must be a Seller, not a Buyer. Do each work in its season. Procure the good Will of thy neighbours, keep no unquiet or injurious Servants, &c. it is but ask and have. And then Diligence, 1 Thes. 4. 11. That ye study [ Gr. as ambitious men for Honour] to be quiet, and to do your own business, and to work with your own hands, as we commanded you. It was good Mr. Dod's saying, He ever liked that Christian that would pray hard and work hard.

Thy endeavours in thy Calling should be as diligent, as if thou would'st win all the world, and then as diligent in Prayer, as if thou would'st win Heaven, Prov. 22. 29. Seest thou a man diligent in his business, he shall stand before Kings, he shall not stand before mean men: that is, diligence is the high-way to preferment. How many have we seen re­moved [Page 242] out of the rank of ordinary men, meerly by Gods blessing on their diligent la­bours? Pliny reporteth of one Cresinus, that The indu­stry of the Husband­man works Miracles, by turning stones [ lime stones and marle] into bread. Mr. Fuller. H. S. from a little ground did, by his industry, ga­ther so much Riches, that he was accused of Witch-craft, by Albinus an Aedile: his neigh­bours could not imagine that so small a shred of ground, should heap such treasures on him: But he at the day of his appearance, produces his implements of Husbandry, and ranks them in order before the Senate, and withall his Daughter, a strong Woman, and then cryes out, Veneficia mea Quirites, haec sunt: O ye Senators, these are all the Charms I have; and so was dismist with praise.

But yet this Diligence may pass its bounds and due limits. A man may work hard and have no thanks of God for his labour. The Godly Husbandman is busie, not out of love to Riches, but out of hatred to Idleness. An idle man can neither find in Heaven, no nor in Hell, a pattern. The Angels above are ever imployed, and the Devils below are ever imploying themselves. All the creatures move in their places, and hath Man any reason to have a writ of ease? There were in Old Rome persons deputed to be Censores morum, and in Athens the Areopagi, who took particular no­tice of the Diligence of persons in their Cal­lings, and rewarded or punished them accord­ingly.

And indeed, idle persons are but like wens in the body; that are nourish't, but it's only [Page 243] to disfigure. It is said, Prov. 10.4. The hand of the Diligent maketh rich, and yet vers. 22. it's said, The blessing of the Lord it maketh rich. Indeed both must concur; but observe that where it's said, The blessing of the Lord ma­keth rich, it follows, And he addeth no sorrow with it. Riches without Gods favour shall be like gravel in your teeth, but when he sends them in mercy, they are perfectly comforts.

Let these things, stir up the sluggish Hus­bandman in his Calling. For the most part we find, that God hath most graciously appeared to his people, even in the honest discharge of their Callings. The Apostles chosen from their Nets, and David from his sheep. And to come to Husbandry it self; where was Amos when the Lord sent him to his people? Why among the Herdmen of Tekoa, Amos 1.1. And where was Elisha when the Lord called him to his own work? why, plowing with twelve Yoke of Oxen before him, and himself with the twelfth, 1 Kings 19.9.

O therefore use thy best Art and Industry. Adam's sin hath hardened the ground, and now thy sweat must soften it: but this is thy comfort, it is sanctified sweat, and every drop of it spent in a right manner, and to a right end, shall be rewarded with a thousand years in Glory: And thy Diligence on Earth, will make thee long to be in Heaven.

SECT. II. §. 2.

II. THe Second Rule for the Husband­man Submit un­to Provi­dence. in his Calling, is, Submit unto Providence. Be convinced that there is a Su­pream Providence, that directs and orders all and every event in the world, and be satisfied therein, as that which is best for you, Psal. 115.3. Our God is in the Heavens, he hath done whatsoever he pleased. Read more in the Book of Gods Providence, and less in the books of mens Prognostications. And this I do pur­posely instance in, because the common use of these books is most foolish and fallible; for how can One of them tell the whole Nation of rain such and such a day, when there is u­sually rain in one Country, and fair weather in another the same day? Besides, the Lord doth very often alter the Scene of these things, either upon the prayers of his people, or the sins of his enemies. Hence that Chal­lenge, Isa. 47.13. Let now the Astrologers, the Star-gazers, the monthly Prognosticators stand up, and save thee from these things that shall come upon thee. And this was spoken to the Chaldeans, the best in those Arts in all the world. And yet there is a good use to be made of them for signs and seasons, and days, and years; but as to any certain foretelling of weathers or other events that depend on casual or voluntary causes, they are matters [Page 245] beyond their line. And if you can know your present Duty, no matter for fore-knowing fu­ture Events.

And then submit to the same hand of God in all things. It's mans Prudence to submit to Gods Providence. Labour to sec God in e­very thing: is thy promising Crop blasted? it's Gods wisdome that hath done it. Doth the Rain cross thee? why, the rain that hin­dred thee, hath furthered some greater af­fairs. There is mention, Ezek. 1.16. of a Wheele in the middle of a wheele. It is thought to set forth the invisible Providence of God, that acts and over-rules all second causes for good ends. And you must still remember that, Rom. 8.28. All things shall work together for good, to them that love God; and therefore say, and that withall thy heart, Father, thy will be done in Earth, as it is in Heaven. Alas Sirs, will your repining make the matter better? Is Sin a proper cure for Affliction? No, no. The ordering of Gods affairs belong to God, and of your affairs to you: let it rain when God will, let snow and ice come, when God will, and then heat and drought when he will, for that belongs to him. And do you plow and sow when you can, and reap when you can; for this is the will of God, that you be dependent creatures, and live on him, seeing you cannot live upon your selves.

Let not a grudging thought therefore arise in your hearts, against the Providence of God: I say, not a grudging thought, for even that doth [Page 246] plainly tax his Wisdome and Government. Who can send a drop of rain without the di­rection of God? Jer. 14. last. Are there any a­mong the Vanities of the Gentiles that can cause Rain? (as if God should say, where are they, let them come forth and answer now, if any such there be) or can the Hea­vens give showers? (alas not a drop!) art not thou he, O Lord our God? therefore we will wait upon thee, for thou hast made all these things. Repine not therefore in the least at any of these Events. It is the Lord, let him do what seems good to him. Do thy part, and he'l be sure to do his.

Nay, in those injuries that are put upon thee, the over-ruling and well ordering hand of Providence doth guide and dispose the same to the best, 2 Sam. 16.10. Let him curse (saith David of Shimei that reviled him bitter­ly without a cause) because the Lord hath said to him, Curse David, who then shall say, where­fore hast thou done so? O study Providence, believe Providence, submit to Providence. God is Righteous in mens Unrighteousness, and he never permits any evil to befall thee, except he can bring out of it some greater good.

SECT. III. §. 3.

III. THe Third Rule of the Husbandman Make a t [...]easure of God. in his Calling, is, Make a treasure of God. You are likely to be but mean and poor [Page 247] in the things of this World; O labour to be rich in the possession of that God that made it. Your harvest is doubtful, your comforts are uncertain, O make sure of God, and then you have something sure. A few hard years will bring the Husbandman to bread and wa­ter; had not he need then to be sure of Christ? He whose treasure is above, can never be un­done.

It was the saying of an Holy Man, to one whose crosses and troubles were so great, that he cried out, O I am quite undone; why says he, is not God in Heaven? Who can sink, that hath Caesar with him in the ship, or be mi­serable that hath the possession of happiness it self? Hab. 3.18. Although the Fig-tree shall not blossome, neither shall fruit be found in the Vines, the labour of the Olive shall fail, and the Fields shall yield no meat; the Flock shall be cut off from the fold, and there shall be no Herd in the stall: yet I will rejoyce in the Lord, and will joy in the God of my Salvation: O blessed frame. O divine Spirit, like that of God him­self, that is content and satisfied in and with himself, though there were nothing else in the world.

And thus the holy and mortified Husband­man sits down with God, and sings chearful­ly, The Lord is my portion, saith my soul, there­fore I will hope in him. If I had nothing in the world, if there were no world at all, yet my soul is compleatly happy in my God. I have enough, and enough, and enough. Thus [Page 248] a true Saint is under his condition by Humi­lity, but above it by Faith, and can make a living not out of bread only, but out of every word that proceedeth out of the mouth of God: And therefore he fears God in prosperity, and loves him in Adversity: he trembles the more for his mercy, and loves him never the less for his frowns: And when the Barn is empty, then he can live by Faith. My God, is riches enough for any man: The Lord is my Shepheard, I shall not want. One Jewel is worth an hundred load of lumber. Others can boast of their fair houses, large demesnes, Noble Alliances, and numerous Friends, and I can glory in the Lord, that exercises to me loving kindness, and righteousness, and de­lights therein.

When the Venetians shewed the Embassa­dour [...] of Charles the 5th, their Magazine and vast treasures, he pointed down, saying, these have abottom, but my masters treasure (mean­ing the Indies) hath no bottom, it's unexhau­stible: So may the religious Husbandman say to his Land-lord; Sir, these are rare comforts you have, but they have bounds and bottom, they have an end: but my treasure is with­out bank, or bottom, or end, Psal. 4.8. Thou hast put gladness in my heart, more than in the time, that their Corn and Wine increased.

O therefore repose and lay up your chief Happiness in the having of God yours, by faith and union, and then he will order all things to the best for you. You cannot want [Page 249] Grace or any thing else that's good for you, that live in God the fountain of them all. Alas, all your other comforts are contingent, and conditional, they are shallow and short, but Christ is all in all. Thy house is but a shaddow, nor thy ground, nor team, nor treasure, but here is thy All-sufficiency, thy exceeding great reward. My Beloved is mine, and I am his, is felicity enough in this world; and while this knot is tied, what though thy bread be course, thy bed hard, thy rents hea­vy, thy charge great, and thy incomes small, yet art thou unconceivably happy in having the God of Heaven and Earth thy Friend, thy Father, yea, the strength of thy heart, and thy portion for ever, Psal. 73.25, 26.

SECT. IV. §. 4.

IV. THe Fourth Rule for the Husbandman Use the World as not abusing it. in his Calling, is, Vse the world as not abusing it. It is the counsel of the Holy Ghost, 1 Cor. 7.31.

1. You must but Vse the world. It is the Res aliae sunt quibus fruen­dum est, aliae quibus utendum illae quibus fru­endum est, bea­tus nos faciunt; istis quibus u­tendum est, ad­juvamur, Aug. de Doct. Christ. lib. 1. School-mens distinction, Vti & Frui, and Augustines, before them. The chief good that's to be injoyed, all other things are onely to be used. And this must the Husbandman learn, if God do graciously give him much, that he is not onely a treasurer to lay up, but a Ste­ward to lay out for God. You must know, that the world is a place that you must lodge [Page 250] in for a night, not live in for ever. And when you are on the road, you respect your lodge­ing only for your journey, not on the contra­ry. Alas Sirs, Your being here is only a Lease, not a Free-hold. This is not your Best, for it is defiled; yonder above the stars, is your ever­lasting Rest: There you shall sit down and injoy, and drink your heart-fulls of endless joyes. And then,

2. You must use the world, not as abusing it. If the Lord set the world upon you, you must not set your heart upon the world. If God give you great estates, you must not think you are better for your estates; you Thy God al­lows thee to warm thy self at the Sun of worldly com­forts, but not to turn Persian and worship it. Mr. Swinnock. must not abuse that, which was given you to help you more comfortably to Heaven, to further you most effectually to Hell. You abuse it, when you suffer that use of it, to which your Maker made it. When you suffer the world to monopolize your hearts from God, then the right use of the world is per­verted; when it thrusts out religious duties or straitens them so as makes them inconsi­stent with the health and welfare of the soul when the world governs you, which was made to serve you: In a word, it's abused when it is not crucified; when it's used to serve your corruptions, as your pride, cove­tousness or lust, then it's abused: when you dig an estate out of the bowels of the earth to dress your backs with pride, or to maintaine unjust sutes, or to be drunken, or gluttonous this is to abuse the world: and thus the crea­tion [Page 251] is made to groan, and the poor creatures do even sigh under their abuse, being unwil­lingly made subject to our vanities, and long to be delivered from the bondage of corrupti­on. Keep the world therefore in its place, and put it not in the place of God. Remember that the heart is Gods-acre, a place prepared for the Lord, and never meets with its match but in him, who fits all its dimensions, fills all its desires, cures all its diseases, and answers [...] the necessities thereof.

Remember that the world never made man happy, but the abuse of it hath made thou­sands miserable. It is a dangerous thing to The ship may sail well on the water, but if the waters get into the ship all's gone [...] So to live a­bove the world is safe, but if the world get in­to you, you drown. Ib. have the full swinge of a delightful thought, in any thing in the world; You must taste the world and the comforts of it, as the Egy­ptian dogs do taste the waters of Nilus for fear of the Crocodiles, a snap and away, least taking a full draught thereof to quench their thirst, instead thereof they loose their life: even so must you with fear and care taste the delights of the world, least by pleasing the body, you lose your soul. This will not hin­der you from a great estate, nor from any true comfort in the possession of it, but keep you from a surfet, and rescue you from the sl [...]very of a worldling, from being in bondage to your servant. And take you the Apostles ar­gument in the place before named; For the fashion of the world passeth away: who but children fall in love with Bubbles, that are [Page 252] broke as soon as made? or with a face of wax, which the Sun is melting away every moment? If you will fall in love with a world, lift up your eyes above, and grow inamour'd with the world Above, whose Fe­licities are real, and whose glory is perpetual.

And indeed there is no way to take off the heart from the things that are seen, like that of setting the heart upon things that are un­seen. Eternal things are onely adaequate to an immortal soul. And know for a conclusion to this particular, That it may be most just, and is most ordinary for God, to keep the world from them that abuse it, and to send them without it, that will not live above it, if they belong to him; or else to give them their final portion therein, the saddest portion on on this side hell.

SECT. V. §. 5.

V. THe Fifth Rule for the Husbandman in Do as you would be done to. his Calling, is, Whatsoever you would that men should do to you, do ye also to them, Mat. 7.12. A principle of that weight and reason, that Alexander Severus, an Heathen Emperour of Rome, caused that sentence to be written in each room of his Palace; [...] then to be transcribed into every Christian heart. Judge, is there not equity in this Rule? To do as you would be done by. Are not they wretched creatures that transgress it? Why, [Page 253] it is the Divinity of Heathens. Apply this practically: you would borrow in your need, lend then to others in their need; you would be welcomed by your friends, saluted by your acquaintance; see then you welcome your friends, and salute your acquaintance: you would be saluted first, strive then to be first in your salutations: you would not be slan­dered, mis-interpreted, scorned, jeared, or envied; O then slander not others, nor mis­interpret them, nor scorn them, nor jear them, nor envy them. Here is my poor neighbour, I could now make advantage of his necessity, and make him pay high for his commodity [...] but if I were in his case, I would not be so u­sed: you would not have others forward to give offence, nor quick to take offence; see then that you be unwilling to give, and back­ward to take offence.

And in forgiving injuries, let your forgiv­ness draw out their acknowledgment, rather then their acknowledgment purchase your forgiveness; for so you would gladly be used in that case: you would be melted into sub­mission, not forced; do you the like to them, melt them rather than force them: Yonder is my neighbour, I could wrong him in his goods, in his good name, in his trading; but if I were in his case, I would not be content to be so us'd: I should think it hard measure done to me, and then it's hard measure done by me: I would expect and welcome my neighbours help in my harvest, when his bu­siness [Page 254] is over; why then go readily to help him in his need, when thine is over. I would not be contented to have my cattle impound­ed for an unwilling trespass, deal not then so unkindly with him in the like case: you would not be denied any implement of Hus­bandry in your need, deny not then to lend any such thing, to thy neighbour in his need: it would displease you to have wayes ordina­rily made over your corn, or grass, or your gates left open to your prejudice; in the fear of God them, do not deal so with your neigh­bour: his corn, and grass, and ground is as dear to him, as yours is to you.

You would be well pleased, to have your neighbour visit you or yours in your [...] ­ness, sickness, or the like; speed away then to visit them and theirs in the like case; yea, its a comfort and pleasure to you, to see your neighbour sometimes in your house; give him By the Law of the Twelve Tribes, who­ever above 14 years old sed their Cattel in another mans corn-field, or cut it down in the night, it was death: They must be hanged or strangled to satisfie the goddess Ceres. Plin. Lib. 18. Cap. 3. the pleasure also of seeing you in his house would you take it well to have your house or ground taken over your head? for shame then offer not the like measure to others would you like it to have the old Land-mark removed, or your just bounds invaded? O do not offer to deal so by others; for the Lord [...] the avenger of all such: You would not think well to have a sorry beast with hidden faul [...] sold to you by your neighbour; never thi [...] of selling such ware to thy neighbour.

In a word, you would have all men to be upright, loving and useful to you; see the [...] [Page 255] you be upright, loving and useful to others. This is the Royal Law, this is the Golden Rule. How will you act like Christians, if you cannot live like Pagans? How will you love your enemies, and do good for evil, if you will not do, as you would be done to? if your Religion will not refine you as much as morality, I will not say, it is a false Religion, but you are false to your Religion.

Resume then your better thoughts, O all [...] Religious Husbandmen, and in all cases between you and your neighbour, ask your own hearts this question; would I be thus dealt with? and deal you accordingly. And yet this Rule is not onely Regula regulans, a Rule to rule to us, but also Regula regulata, a Rule to be ruled by an higher, to wit, the Law of God. For the Adulterer ought not by vertue of this Rule to borrow his neigh­bours wife, because he is willing to lend his own; nor the Drunkard intoxicate his neigh­bour, because he is content to be made drunk by his neighbour; but right Reason holding the scales, every man ought to do to others, as he would be done to himself. And this is the language of the Law and the Prophets. Moses and Christ are herein agreed. He that will not maintain equity with men, must not expect mercy with God.

SECT. VI. §. 6.

VI. THe Sixth Rule for the Husbandman in Labour for a chearful spi­rit. his Calling, is, Endeavour after a chear­full heart. You have many cares, crosses and troubles, and they will press and sink you down, unless you be supported by a chearful spirit, Prov. 15.15. He that hath a merry heart, hath a continual feast. Observe, poor Husbandmen, how you may transcend your greatest neighbours. They have great estates, fair houses, and gallant clothes, but a thou­sand to one they have either some gnawing cares, or saddening guilt, that defeats their comfort, and even in laughter their heart is sad; and indeed it is a rare thing to see a rich man light at heart: their Gold lies like lead at their hearts; when you (having peace with God and a chearful spirit) have not onely a feast every week, but even every day, yea, a continual feast.

Wash off daily your sins in the blood of Christ by faith, and fail not solemnly to re­pent, at least, every night before you go to bed; work your business off your hands, and let no cares discompose the quiet of your mind, nor feed like Vultures upon your heart. Let to morrow care for it self, and do you the work of the day; so will your load be light, and your spirits at liberty to rejoyce in God, and be chearful all the day long. When [Page 257] distrustful thoughts, and piercing cares come on you like a flood, run like famous Luther to one Psalm or other, and sing them away: This will be food and physick for you; this will solace your families after their hard la­bours, when they see mirth in your face, and musick in your voice. This will dispose you exceedingly to holy duties, and divert many temptations of the Devil.

'Tis true, a measure is to be observed; we easily offend in joy, and frothy mirth is to be avoided, especially when others natural infir­mities, or sinful deformities make us merry: but yet there is left room enough, for an ho­nest innocent chearfulness, which doth the Husbandman good, like a Medicine, and for which he can bless God as heartily as for his meat. Cast away therefore that morose, dull and uncomfortable frame, which consumes your own spirits, and is a burden to others. Remember it was Nabal's character, that he was such a man of Belial, that no body could speak to him. A sullen frame is neither plea­sing to God nor man. God loves a chearfull labourer, as well as a chearful giver, Deut. 12.7. You shall eat—and rejoyce in all that you put your hand unto, you and your housholds. And he that hath said, Repent and be convert­ed, hath said also, 1 Thes. 5.16, 18. Rejoyce evermore, and in every thing give thanks. What is there that should dispirit or disquiet you? You are friends with God, your sins are forgiven, eternals joy awaits you, your [Page 258] temptations are but common to men; your labours are but such as your Father Adam had before you; your weariness is sanctified, and shall have everlasting rest; Your enemies are in your Fathers hands, the griefs you feele are short, and short of many others; and the things you fear, may never come upon you; you are travelling to the City that's paved with Pearls, and your portion there shall be with the best. And why then are you cast down? why are you disquieted? Trust still in God: for you shall yet praise him, who is the health of your countenance, and your God.

Leave your sadness to them, whose Hell is before them, and who have their portion in in this life; and endeavour by squeezing the promises, contemplating Heaven, earnest prayer, and practical endeavour, to get and keep a Christian chearful spirit. And because the Lord thy God shall bless thee in all thy in­crease, and in all the works of thy hands, there­fore thou shalt surely rejoyce, Deut. 16.15. For a merry heart maketh a chearful counte­nance, but by sorrow of the heart, the spirit is broken, Prov. 15.13.

SECT. VII. Rule 7.

VII. THe seventh Rule for the Christian Take a spe­cial care for the good of your Chil­dren. Husbandman, is, Take a special care for the good of your Children; they are parts of you, they are the heritage of the Lord, they [Page 259] are the hopes of the next generation, and un­less they be well season'd, all the riches you can spare them are cast away. If Religion were no reality, yet it's Policy to take pains in their education, least they be industrious to waste, that which you have been industrious to gather. 'Tis true, sometimes the pains of a Parent is lost, and the strictest Parent hath the loosest Child, but God hath said, Prov. 22.6. Train up a Child in the way he should go, and when he is old he will not depart from it; and because it sometimes speeds well, there­fore you should never be defective in your du­ty: Your Crop sometimes miscarries, and you lose your labour in the field, yet because it usually quits the cost, you plow and sow and hope the best: therefore for their sake, for your own sake, for the Lords sake, bring up your Children in the nurture and admoniti­on of the Lord: 1. Drop in the saving prin­ciples of Religion betimes, instruct them con­cerning the wofull state wherein they were born, and how by repentance towards God, and faith in our Lord Jesus Christ, they may come out of it; and do this with your utmost seriousness, affection, and frequency, and wa­ter your instruction with prayers and tears; bring good Ministers to them, and beg prayers for them, and let good books keep them com­pany; When the learned Junius was danger­ously bent in the business of Religion, his Fa­ther laid in every Chamber of his house a Bi­ble, and meeting with the first Chapter of [Page 260] John in one of them, he was converted and setled thereby. The book that convinced his Child may convince yours.

2. Be not quiet till they be Regenerate Creatures; cast about as worldlings do to make them rich in the world, so that you may leave them rich in grace; lighten the promi­ses, thunder the threatnings, no pains is too great to prevent them from being fagots in the fire of Hell.

3. Pray hard for them, yea, when you are feeding and dressing them, cry, Gen. 17.18. O that Ishmael may live before thee. A child of prayers (said good Mr. Dod) will hardly miscarry: by these Monica won Augustine, and by these you may win yours. Observe their inclinations to good or evil betimes, and ac­cordingly incourage or discourage them; discern their haunts timously, and remember preventive Physick is the best, and that in­couragement is as due as frowns when occa­sion serves.

4. Bring them under the power of Gods Ordinances betimes, Deut. 31.12. young and old, saith God, must come. Samuel was young, but he had not waited long, but he was cal­led; use them to reading, and to tell a verse when you have read; use them to Sermons, and to remember somthing that was preach't; encourage them to get choice Scriptures; fill the vessel, somthing will stick: Engage them to a course of serious prayer; let them first use the Lords prayer, which he understands, [Page 261] though they do not, and will accept, because they do the best they can; but be sure to train them further by shewing them their needs, by begging and teaching them to beg the Spirit of Prayer: And then your example, and their practise will make them perfect. You are glad to hear them speak, and Almighty God is glad to hear them pray.

5. Fix upon them an habitual liking to Godliness, and dislike to sin; and then they will hardly dislike what they have approved from the cradle, or love that which they have been bred up in the hatred of. Paint out Grace so to the life, that you may enamour them of it, and Hell so, that they may be af­frighted at it, and be often using some little Questions to them to that purpose.

6. Make them subject to your Authority, for else you lose the opportunity of doing them good: the Reins may be easily loosed, but not so easily straitned; by dallying with them, you may undo them; the disobedient Child seldome wants the inheritance of a curse: and yet be wise in your Correction, take heed of sinning in correcting of their [...], and know that one folly seldome cures another, and yet be not affraid of using the rod: a few Rods may save abundance of words, and when you have said all, railing is not Gods Ordinance to cure your Children, but wise correction is, Prov. 23.13. and will prevent smart to them, and grief to you: 'Tis sad, when many are more affraid to cha­sten [Page 262] their Children, then Abraham was to sa­crifice his, and so the Child goes to Hell for his Wickedness, and the Parent for his Mercy: but beware you do it wisely, as your Heaven­ly Father corrects you, with love, modera­tion and instruction; and rather for a disobe­dient word than an unwilling fault, as the breaking of a glass, or the like.

7. Guide them to the most useful Recrea­tions, for Children have plenty of Spirits, and will be active, and it is not safe to deny them, but direct them; the-frolick Colt is not to be stifled, but tamed, nor the stream dam'd up, that may profitably be diverted and used; let them be permitted Shooting, Fencing, Wrestling, Running, Fishing, &c. for their bo­dies; and Histories, Riddles, and other witty Questions for their minds, least immoderate constraints make them worse afterwards, and they grow crooked by being lac'd too strait.

8. Be sure you give them a good example, which will be better than many rules; and for that end be most vigilant over your words and carriage in their presence, for you know they are prone to imitation, and especially of their Parents: And would it not be sad for you to answer, not only for your own sins, but for all others that are committed by ver­tue of your evil example, whereby you may do mischief many a year after you are dead and gone? for your Children may grow loose by our example, and their children by theirs, and so for ought you know successively to the end of the World.

SECT. VIII. Rule 8.

VIII. THe Eighth Rule for the Christian Purchase some choice Books and read them well. Husbandman, is, Purchase some choice Books, and read them well. I know your purse will not reach many, nor your time serve you to peruse them; and a few Books well read, are like ground well till'd, which is far bet­ter then a great Demesne that alwayes lies fallow. Be sure then that you consult and advise with some judicious and pious Divine about the choice of your Books, that may di­rect you to such as are most fit for your con­dition, that you may not only buy such as are Good, but such as are the Best, because your time and money is so precious. Perhaps you'l say, your Charge is great, and your Rent is great, and no money will be spared for these uses. A hard case, if you cannot spare two or three shillings in a whole year for God and your Souls, when divers that have as great a Charge and Rent as you, and yet can spend more than that quantity in a year, vainly and wickedly, and yet make a shift to live in the world. Alas, God tryes you hereby, whether you can deny your selves, and abate a little from back and belly, and give it this way to your poor souls. Re­solve then to purchase this houshold-stuff, which (by Gods blessing) may do both you and your children more good than thousands [Page 264] of Gold and Silver; yea, you may by a dis­creet lending of them to your kindred and neighbours, startle and reform them also; A practise which I would recommend to persons of Ability, whereby they may be very instru­mental in promoting the Kingdome of Jesus Christ in the world, to wit, by buying some numbers of awakening and practical books, and engaging their Kindred and poor Neigh­bours to read them over in such a time, and return them some account thereof. And though I undertake not to determine what books are fittest [...]or your several conditions; yet of those that I have perused, these follow­ing may be most useful for the generality of your families, which I entreat you to buy, and read as soon as you can. In the first place, let not your house, nor any of your grown children be without a Bible. Though other books have much of Heaven in them, this book is all Heaven: And it is as unfit to be without this in your house, as to be with­out a fire, or without your houshold bread. Next, that you and yours may be grounded in the Principles of our Excellent Religion, buy the Assemblies Two Catechismes, and Con­fession of Faith, the Shorter for your Children and Servants to learn by heart; the Other for you and them to read and consider, for your understanding in the good knowledge of God, wherein also Mr. Ball's Catechism, with the Exposition is most excellent and useful. Mr. Baxter's Call to the Vnconverted; [Page 265] and Mr. Dent's Plain-mans Path-way to Hea­ven will be well worth your buying, and read­ing for the awakening your souls and your Children to saving conversion. Mr. Shep­heard's Sound Believer. Mr. Allen's First Part of the Vindication of Godliness; and Mr. Dod on the Commandments, are choice Books to help you in inside practical holiness. The Practice of Piety also, and the Whole Duty of Man, have so many useful Instructions both about Devotion and Conversation, that I would recommend them to you. Dr. Go [...]ge of Domestical Duties will be necessary to teach your whole family their Relative Duties. Mr. Pool'sDialogue will be very useful to set­tle you in the True Protestant Religion a­gainst the Papists: and if you can reach either Diodates or the Dutch Annotations on the Bible, after all to help you to understand the hard Scriptures you daily meet with; though you may read, you need not buy many more books for your souls. But when you have bought these books, let them not lie dustie by you, but read and lend them, and read them again; but be sure to mix Meditation and Ejaculation with your reading, and when you shut the book, consider what profit you have gotten, and bless the Lord. Thus you may refresh your spirits after your hard la­bour, and with the same exercise revive both your bodies and your souls.

SECT. IX. §. 9.

IX. THe Ninth Rule for the Husbandman in Pay your Great Land-lord his Rent. his Calling, is, Pay your Great Land-lord his Rent. The Lord of Heaven and Earth is Lord of the Soil, and Lord of the Soul also, and a Chief belongs to him. This is that great Housholder, Mat. 21.33. that planted a Vine­yard, and hedged it about, and let it out to Hus­bandmen, and went into a far Country. And he hath charged a Rent over and beside your earthly Land-lords upon your estate, and it concerns you to enquire what it is, what Ar­rears there are, and what course to take for the constant discharge thereof; least the Lord turn you out of doors: Your petty Land-lord can but turn you into the wide World, but your Chief Land-lord can turn you out into Hell. The former indeed may imprison you, but the latter can damn you: Alas! how little have you thought of this? one Year returns after another; your Earthlie Land-lord calls for Rent, and you make hard shift to pay him: but your Heavenly Land-lord calls, and calls again, and no Rent is paid to him: What will ye do in the end thereof?

Pray consider, though you hold your Land of man, yet you hold your Life of God: though you have your house of some Great man, yet you have the body and soul that inhabits it, of the Great God; you have your health of [Page 267] God, your strength of God; You hold the Gospel by a tenure in Capite of God, through Jesus Christ: now what Rent do you pay un­to him? flinch not, nor start away, but say, what Rent have you ever paid unto God? Must every one have their due but God? canst thou please him only with fair words, or con­tent him with naked promises? Can you pay unto men their Pounds, and cannot you pay unto God his Pepper-corn? what? deny your Maker his pepper-corn? why, what is this pepper-corn? I answer; It's contained in one verse, Psal. 50. last. He that offereth praise, glorifieth me, and he that ordereth his conversa­tion aright, to him will I shew the Salvation of God.

Your Rent then consists in Holy Worship, and Holy Walking. When you sit down to meal and rise; my Rent, says God. Be sure he have cordial praises, that you adore him in your hearts; See your tongue be the faithful Messenger of your very heart: so when you lie down and rise up, when you go out and come in again; in all thy wayes acknowledge him, and he shall direct thy steps: but this is not all your Rent, you live by him, you must live for him, if you ever mean to live with him. Go to then, speak, and act for God to the utmost of your Capacitie. The little you can do for God, do it with all your might; If God will take his rent in thoughts, in words, and in deeds, that cost you nothing, O grudge it not, delay it not. Cry out, Lord, [Page 268] I am a poor man, but here is my Rent at my day. Well done good and faithful Servant, Thou hast been faithful in a little, I will make thee Ruler over much. Whereas if Gods Rent be neglected, he will either strain upon thee here, by some severe cross or other, or take out all his Arrears in Hell, Where the worm dieth not, and where the fire is not quenched.

Keep up therefore your daily sacrifices un­to God, both alone and with your family, and there alwayes offer an upright, humble and holy heart: praises and prayers from thence will be prevalent with the Lord: I say, both alone, and with your family, and especially on the Sabbath. About each of which, it will be necessary to enlarge a little.

1. Some Rent you have to pay alone; for 1. In your Closets. this, the Scripture is as clear as can be, Mat. 6.6. When thou prayest, enter into thy closet; and when thou hast shut the door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. And to this agrees the practise of Jesus Christ, and of the Saints in Scripture; witness, Gen. 32.24. Nehem. 1.4. Dan. 9.3. Mark 1.35. And Reason it self perswades, seeing that each of you have secret sins, secret wants, and secret affairs with God, which require private con­verse between God and your Souls.

I do not resolve, that this Duty is indispen­sable twice a day, but I assert, that the neg­lect of it, when opportunitie may be gotten, argues a prophane spirit; and the consciona­ble [Page 269] practise thereof is a great argument of sin­ceritie: And in short, he that loves not, uses not secret prayer, yea and meditation, and self-examination, shall never be rewarded o­penly. Foot-steps also of the use thereof, in the Morning are, Psal. 5.3. And in the Even­ing, Psal. 141.2.

2. An Houshold Rent also daily must be 2. In your Families. paid; I mean a sacrifice in and with your fa­mily; for it is not enough you pray for them, but you must pray with them: So Josh. 24.15. I and my house will serve the Lord. For the clearing in some measure, and setling this family worship, too much neglected in the Husbandmans house, let these Propositions be laid down:

1. God is not only to be worshipped on A discourse about Fa­mily Du­ties. the Lords day, but every day. This is not only typified, but proved, Exod. 29.38. Two Lambs of the first year, day by day continually. Wherein, though the offering was ceremo­nial, yet the time was moral, there being as much reason for the Christians offering every day, as for the Jews. And as works of neces­sity have room in Gods day, so Prayers and Duties of necessitie may command room in our dayes, especially seeing we have daily wants, sins, and mercies, and cannot tell what a day may bring forth.

2. God is not only to be worshipped alone in a family, but joyntly and together. For every Christian family should be a little Church; like that, Rom. 16.5. Now it's not enough, [Page 270] that the members of the Church worship God alone, but it ought to be done together, The same reason holds in a family; namely, for mutual Edification, that the stronger may help the weaker, and that all may worship without fail. It is also much for the Honour ofGod, that many joyn in his service. And the very tenour of that pattern of Prayer, Mat. 6.11. runs plural, Our Father, which art in Heaven. And proves beside, that daily prayer ought to be used by divers together, Give us this day our daily bread.

3. The fittest time for family worship, is, Morning and Evening. This time of worship­ing in general, the light of Nature it self di­ctates. The morning and evening being such signal periods of time, as do in their own Na­ture intimate to man religious duty then to be done. Prayer being the Key to unlock the Blessings of the Day, and to lock up the Dan­gers of the Night; for alas we walk upon bar­rels of Gun-powder in the Day, our snares are so many; and we lie in the shaddow of death at Night, our dangers are so great.

Also at those times, we have most oppor­tunity for such work, and therefore when the Lord orders Parents to teach their Chil­dren, Deut. 6.6. he times it thus, When you lie down, and when you rise up. And the Scri­pture also makes it manifest, Exod. 29.39. Also Numb. 28.4. The one Lamb shalt thou offer in the Morning, and the other Lamb at Evening. And thus the Tribes, Acts 26.7. [Page 271] are said to serve God instantly night and day, that is, evening and morning. By which, things soberly considered, together with the practise of Gods people, as a Commentary thereup­on, you may evidently see, That to worship God in your families morning and evening is the will of God; it is your duty, nay it is your priviledge.

And now to return to the Husbandman: This being his Duty, no excuse can clear him, no plea can excuse him from paying this chief rent to the most High. His inability and ig­norance in prayer cannot help him; for one sin can be no excuse for another. Besides, there are Helpes for the weak, till strength come. And above all, the Holy Ghost is a very pre­sent Help, to all that ask him; and a sence of sin & danger will soon untie your tongues, and make you, if not eloquent, yet effectual in your prayers.

Want of time, or abundance of business, can be no excuse; for a man must have time to eat, and sleep, and pray, whatever busi­ness stay. If any thing fall out, that will not let you stay to eat, in that case perhaps you may omit your prayer; provided you pray as well as feed the heartier next time, and are truly sorry for your disappointment. And you must believe, or else you have not a faith to save you, that God can and will make you amends for all the time is spent about your souls; see Mat. 22.25. and tremble for your neglects.

[Page 272] The backwardness of your relations and fa­milies will be no excuse. For Abraham did, and every Child of Abraham must, command their Children and their houshold, and they shall keep the way of the Lord, Gen. 18.19. lest God observing you can command, and keep them to their work, but cannot command them to Prayer, see through your hypocrisie, and pour out that dreadful curse upon you, [from which the Lord bless the poor Husbandmans house!] Jer. 10.25. Pour out thy fury upon the Heathen, and upon the families that call not on thy name. Set immediately therefore on your duty, with sorrow for your former neg­lects, and a setled resolution for the time to come, and be assured that God will meet and bless you as he hath promised, and what you take in hand shall prosper. Our work on earth is done best, when our work in heaven is done first. The Philosopher could say, he Aristippus ap. Platon de [...]ranq. animae. had rather neglect his means, than his mind, and his farm, than his soul. And remember good Job, though his charge and business was far greater than yours, yet Job 1.5. was constant in his religious duties; Thus did Job continually.

3. And then for the Sabbath. Remember 3. On the Sabbath. it before it comes, to pant after it, and prepare for it. Dismiss your business a little sooner, the day before, and discharge the very thoughts thereof till the Sabbath be past. Let not the love of one sin enter with you into that holy ground, but wash your hands in inno­cency, [Page 273] and so compass the Altars of God.

And bless the Lord, good Husbandman, with all thy soul, That God hath given thee so merciful a release from the labours of thy body, and withal blest thee with a harvest day for thy soul. And in thankfulness to God, in love to Jesus Christ, and in care of thy poor soul, rise up betime, and work hard for eternal life. Let no business of the world be done that day, which might have been done before, or may be done after without plain prejudice. Command thy family from vaine stragling, or foolish sports, and let them spend that day in Gods house, and in thy own. Ex­amine them of the state of their souls, of their proficiency that day, and seriously catechize the younger sort in the Principles of Reli­gion. Be resolute against worldly discourse with your Neighbours, and with a Christian dexterity carry the stream thereof the other way. Lose not a minute of that precious time, make it as long a day as any of the rest, and when it is done, long for another Sab­bath.

And now you have the Rules, see you be ruled by them. It may be your ease to sleight them, but it will be your safety to observe them. O that you would fall to practise, else I lose my labour, and you lose your com­forts. O that Parents would tell these to their Children, and in-still them as you do the Rules of your Husbandry. As breaking Rules turn'd the first Husbandman out of Pa­radise, [Page 274] so keeping Rules would bring you into Paradise again. I beseech you re­member, that we preach not to be applauded, but to be obeyed; and the hearing of these things without doing of them, will make you compleatly miserable. And therefore review them, study them, practise them.

SECT. X. §. 10.

ANd now we are at shore, and nothing The Con­clusion. remains save matter of Practise. God forbid these things should be written or read in vain. We can but reach the ear or eye. He that hath his Pulpit in Heaven, can teach the heart. The real profit and comfort of the poor Husbandman I design, O disappoint not me, deceive not your selves, [...] not God. These truths will help either to mend or end you.

Let the Lawfulness of this Calling satisfie you. Though it be painful yet it's lawful, and see you use it lawfully. The Law is good and so is Husbandry, if a man use it lawfully. God hath made it lawfull, do not by your abuse make it sinful.

Let the Excellencies of it refresh you; you have your Difficulties, and you have you [...] Dignities, and God hath set the one against the other. A Christian Husbandman is better than a Pagan King. Bless the Lord therefore, that though thy life be full of pains, yet thy [Page 275] lines are fallen in pleasant places. Think in the mid'st of thy sweat and toil; It's better to be a plow-man in the field, than a beggar at the door. I might have been begging at the door; Alas, I might have been frying faggots in Hell.

Let the Inconveniences in your Calling hum­ble you. If it were not for these, pride would creep into the plow - mans house. If you should have your will, God would not have his will, and therefore sit down content. It is better be kept sweet in the brine of tribula­tion, than rot in the honey of prosperity; you must have some thorns laid in your bed, least you should sleep too sweetly here, and forget your Heaven.

Let the Temptations you hear of in your Calling arm you. Put on your spiritual ar­mour, wind up your spiritual watch: for the first Husbandman that ever was, fell by tem­ptation, and the second too, and you must stand by watchfulness. If you go out without your weapons, you will come in without your Garments, 1 Pet. 5.8. Be sober, be vigilant, for your adversary the Devil goes about roar­ing, seeking whom he may devour. The great­est part of men live, as if there were no Devil to tempt at all: gird about you the sword of the spirit, which is the word of God, so shall you not be led into temptation, but delivered from evil.

Let the Lessons you have heard exercise you; You'l make the best of every thing, do [Page 276] so in this. That's a good Chymick that can extract Gold out of Sand: but that's a good Husbandman that can get Heaven out of Earth. Thou hast had a wicked habit to suck poyson out of flowers, O get a gracious ha­bit to suck honey out of weeds: speak no more of the difficulty or impossibility there­of; if you were hired with Gold for every Coelestial thought, you would study for more of them: you have fed too long upon the shell, feast now upon the kernel. A good hearing, when you come home at night, and say, Wife I have learned one lesson from my Ground, Cattel, &c. this day.

And then practise the Graces for your Cal­ling. Seek first the Kingdom of God; else you will be the Worlds drudge here, that's sad; and the Devils drudge in hell, that's worse: you'l be poor here, and poor for ever; you will take pains now, and suffer paines hereafter: Yea, your very plowing will be sin, Prov. 21.4. What an hell is this to be work­ing all day, and yet sinning all day? Shine therefore in the Graces of your Calling. Brown bread, and the Grace of God are good fare, Raggs and Christ's Righteousness are good Clothing; a straw bed, and a good Conscience are good Lodging.

Let the Abuses in your Calling warn you to beware them. Adam had your Calling in it's prime, but he abused it, and lost it: and if abuses crept into the Garden, they will walk into the Field much more. [Page 277] Watch then before, least you wail after; if you will not watch on earth, you will wail in hell.

Let the foresaid Ends of your Calling act you. At the beginning of every year, of e­very week, of every day, level your ends afresh, as you have been directed: So will you please God the more, and profit your selves never the less: then every Charre you do, will be a work for God; and though you fail in your subordinate ends, yet you'l never fail in your supreame end. You have a mean Calling, you had need of Noble aimes; a Coelestial end ennobles a Terrene employ­ment.

Let the Rules rule you, and let these truths live and die with you. Let me say to you as that great Law-giver did, Deut. 32.46, 47. Set your hearts unto all the words which I testifie among you this day, which ye shall command your Children to observe to do; for it is not a vaine thing for you, because it is your life, and through this thing ye shall prolong your dayes in the Land. When Ly­curgus had compiled some excellent Lawes for his Common-Wealth, he binds all his Citizens in an Oath, that they should exact­ly observe them untill his return; where­upon he willingly went into perpetual Exile, that they by vertue of their Oath might for ever be obliged to their observation. Will you my Candid Hearers, and you the [Page 278] Readers also of these things enter into a Covenant, and firm resolution, faithfully to perform these practical Directions laid before you; so should I the more chearfully submit to an Exile for terme of life, so that we might meet in that better Paradise, whence we shall be driven out no more, and where the weary Husbandmen are at Rest.