HUSBANDRY SPIRITUALIZED,

 

OR, THE

 

HEAVENLY USE

 

OF

 

EARTHLY THINGS.

 

 THERE are three things wherein (as it has been said long ago) the exercise of godliness does chiefly consist: Prayer, temptation, meditation; meditation is the subject of the following manual. The object of meditation is twofold: 1. The word; 2. The works of GOD. The works of God are twofold: 1: Internal; 2. External. The external works of GOD are two-fold: 1. Of Creation; 2. Of Providence. The works of Providence are likewise two-fold 1. In things civil, the LORD ordering and over-ruling all the affairs,and motions of. single persons, families and nations, in a subserviency to his own most holy purposes 2. In things natural, the LORD instructing the husbandman to discretion, and teaching him how to dress and till the earth, that it may give seed to the sower, and bread_ to the eater;' as also how to breed up and manage beasts of the field, both greater and lesser cattle, for the use and service of man.

 

 Meditation upon this lower part-of the works of GOD, and his wonderful Providences about them, may raise our souls very high; and while we wisely consider these natural things, we may grow more and more wise in spirituals and eternals. The Author of the ensuing discourse has supplied us with an excellent help for the spiritualizing of the providential works of GOD in natural things: We chiefly want the help of the HOLY SPIRIT (without which all other helps and helpers are altogether insufficient) to frame and wind up our hearts, for this both profitable and delightful duty; yet the help which the LORD is pleased to give us for our direction in it, by the ministry of man, is not only not to be refused, but thankfully received and improved; and all little enough to bring our minds to, or keep them at this work: Even good men (though they are not earthly-minded) have earth in their minds; which like a heavy clog at their heels, or a weight at their hearts, presses them down when they would mount upward in meditation. We find it no easy matter to keep off earthly thoughts, when we are most seriously engaged in heavenly work; how hard is it then to be fixed upon heavenly thoughts, while we are engaged about earthly work Yea, -are (as is the husbandman) working the very earth, and raking in the bowels of it.

 

 It is a great part of our holiness to be spiritually-minded, while we are conversing with GOD through JESUS CHRIST in spiritual duties; but to be spiritually-minded, and to mind spiritual things, when we are conversing with the clods of the earth, and the furrows of the field, when we have to do with corn and grass, with trees and plants, with sheep and oxen, when we behold the birds and fowls of the air, the worms, and all that creep upon the ground, then (I say) to be spiritually-minded, and thence to have our thoughts ascending and soaring up to GOD, witnesseth an high degree of holiness, and of gracious attainments. To make a ladder out of earthly materials, for the raising of ourselves in spirit up to heaven, is the art of arts. Holy and happy indeed are they, who (being taught of GOD) have learned this art, and live in the daily practice of it! Earthly objects usually hinder us in our way, sometimes turn us quite out of our way to heaven. Many plough and sow, dig and delve the earth, till their. hearts become as earthly as the earth itself: Many deal about the beasts of the field, till themselves become even brutish. Is it not then a blessed design which this Author aims at, so to spiritualize all sorts, or the whole compass of earthly husbandry, that all sorts of husbandmen may become spiritual and heavenly

 

 Let me add one word more to the reader. This book of Husbandry Spiritualized, is not calculated only for the common husbandmen; persons of any calling or condition, may find the Author working out such searching reflections, and strong convictions, from almost every part of the husbandman's work, as may, if faithfully improved, be very useful to them;to some for their awakening, to consider the state of their souls, whether in grace or in nature; to others for their instruction, consolation and encouragement in the ways of grace, as also for their proficiency and growth in those ways. That the blessing of the LORD, and the breathings of his good SPIRIT may -go out with it, for all those gracious purposes, is the heart's desire and prayer of him, who is,

 

A Christian Reader,

 

A sincere well-wisher to thy precious and immortal soul,

 

JOSEPH CARYL.

 

PREFACE.

 

1 Con. 3: 9. Ye are GOD's Husbandry.

 

 THE scope and design of the following chapters, being the spiritual improvement of husbandry, it will be necessary to acquaint the reader with the foundation and general rules. of this art in the Scripture, thereby to procure greater respect unto, and prevent prejudice against composures of this kind.

 

 To this end I shall entertain the reader a little while upon what this Scripture affords us, which will give a fair. introduction to the following discourse. The Apostle's scope in the context being to. check and repress the vain-glory and emulation of the Corinthians, who, instead of thankfulness for, and an humble and diligent improvement of, the excellent blessings of the ministry,- turned all into vain ostentation and emulation; one preferring PAUL and another APOLLOS; in the mean time depriving themselves of the choice blessings they might have received by them both.

 

 To cure this growing mischief in the churches, he checks their vanity, and discovers the evil of such practices, by several arguments, amongst which this is one, " Ye are GOD's husbandry;" as if he had said, What are ye, but a field, or plat of ground, to be manured and cultivated for GOD And what are PAUL, APOLLOS, and CEPHAS, but so many workmen and laborers, employed by GOD, the great husbandman, to plant and water you all

 

 If, then, you shall glory in some, and despise others, you take the ready way to deprive yourselves of the benefits and mercies you might receive from the joint ministry of them all. GOD has used me to plant you, and APOLLOs to water you; you are obliged to bless hint for the ministry of both, and it will be your sin if you despise either. If the workmen be discouraged in their labors, it is the field thatt loses and suffers by it; so that the words are a similitude, serving to illustrate the relation, 1: Which the churches have to God. 2: Which GOD'S Ministers have to the churches.

 

 I. The relation between God and them, is like that of an husbandman to his ground or tillage. The Greek word signifies GOD's arable, or that plot of ground which GOD manures by the ministry of pastors and teachers.

 

 II. It serves to illustrate the relation that the Ministers of CHRIST sustain to the churches, which is like that of the husbandman's servants to him and his fields, which excellent notion carries in it the perpetual necessity of a Gospel ministry. (For what fruit can be expected, where there are none to till the ground) As also the diligence, accountableness, and rewards, which these laborers are to give to, and receive from GOD, the great Husbandman. All runs into this, That the life and'employment of an husbandman, excellently shadows.forth the relation between God and his church, and the relative duties between its Ministers and members. Or more briefly thus: The church is Gon's husbandry, about which his Ministers are employed.

 

 I shall not here observe my usual method, (intending no more but a preface to the following discourse,) but only open the particulars wherein the resemblance consists, and then draw some inferences from the whole. The first I shall dispatch in these particulars following:

 

 1. The husbandman purchases his fields, and gives a valuable consideration for them. (Jer. xxxii. 9, 1O.)

 

So has GOD purchased his church with a full valuable price, even the precious blood of his own Son: " Feed the church of Gon, which he has purchased [or acquired] with, his own blood." (Acts 20: 28.) O dear-bought inheritance, how much does this bespeak its worth! Or rather, the high esteem God has of it, to pay down blood, and such blood for it: Never was any inheritance bought at such a rate. Sin made a forfeiture of all to justice, upon which SATAN entered and took possession, and, as a strong man armed, still keeps it in them; (Luke 11: 21;) but upon payment of this sum to justice, true believers pass over into Gon's right and propriety, and now are neither SATAN'S, (Acts 26: 18,) nor "their own," (1 Cor. 6: 19,) but the LORD'S peculiar." (1 Pet. 2: 6.)

 

 2. Corn-fields are carefully fenced by the husbandman with hedges and ditches, to preserve their fruits from beasts that would otherwise over-run and destroy them. It is as good husbandry to keep what we have as to acquire more than we had.

 

My "well-beloved has a vineyard in a very fruitful hill, and he fenced it" (Isa. 5: 1, 2.) No inheritance is better: defended and secured, than the LORD'S inheritance. u As the mountains are round about Jerusalem, so the LORD is round about his people." (Psalm cxxv. 2.) So careful is he for their safety, " that he creates upon every dwelling-place of Mount Sion, and upon her assemblies, a cloud and smoke by day, and the shining of flaming fire by night;' for upon all the glory shall be a defense." (Isa. 4: 5.) Not a particular believer but is hedged about and inclosed in arms of power and love. " You has made a hedge about him." (Job 1: 1O.) The Devil fain would, but, by his own confession, could not break over that hedge to -touch JOB, till GOD's permission made a gap for him: Yea, he not only makes an hedge, but a wall about them, and that of fire, (Zech. 2: 5,) "sets a guard of angels to encamp round about them that' fear him." (Psalm xxxiv. 7.) And will not trust them with a single guard of angels neither, though their power be great, and love to the saints as great; but watches over them himself also: "Sing ye unto her, A vineyard of red wine, I the LORD do keep it, I will water it every moment; lest any hurt it, I will keep it night and day." (Isa. 27: 2, 3.)

 

 3. Husbandmen grudge not at the cost they are at for their tillage; but as they lay out vast sums upon it, so they do it cheerfully. And "now, O inhabitants of Jerusalem, and men of Judah, judge I pray you. between me and my vineyard, what could have been done more to my vineyard that I have not done in it" And as he bestows upon his heritage the choicest mercies, so he does it with the greatest cheerfulness; for he says, 111 will rejoice over them, to do them good; and I will plant them, in this land assuredly, with my whole heart, and with my whole soul." (Jer. xxxii. 41.)' It is not the giving out of mercy,' says one,' that grieveth GOD, but the recoiling of his mercies back again upon him by the creature's ingratitude.'

 

 4. Husbandmen are much delighted, to see the success of their labors: It comforts them over all their hard pains, and weary days, to see a good increase. Much more is GOD delighted in beholding the flourishing graces of his people; it pleases him to see his plants laden with fruit, and his vallies sing with corn. " My beloved is gone down to the garden, into his beds of spices, to feed in the gardens and to gather lilies." (Cant. 6: 2.) These beds of spices (say expositors) are the particular churches, the companies of believers;- he

 

goes to feed in these gardens, as men go to their gardens to make merry, or to gather fruit. "He eats his pleasant fruit," (Cant. 4: 16,) namely, his people's holy performances, sweeter to him than any ambrosia: Thus he feeds in the gardens, and he gathers lilies when he translates good souls into his kingdom above: " For the LORD takethpleasure in his saints, and will beautify the meek with salvation."

 

 5. Husbandmen employ many laborers to work in their fields; there is need of many hands for such a multiplicity of business.

 

GOD has diversity of workmen also in the churches, whom be sends forth to labor in his spiritual fields. " He gave some Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the saints, for the work of the ministry." (Eph. 4: 12.) " I have sent my servants the Prophets." (.Amos 3: 7.) It is usual with the Apostles_ to place this title of servant among their honorary titles, though a profane mouth once, called it, Proirosum artificium, a sordid artifice. CHRIST has stamped a great deal of dignity upon his Ministers, in retaining them for the nearest service to himself. " Let a man so account of us, as the Ministers of CHRIST;" (I Cor. 4: 1;) they are "workers together with GOD." The husbandman works in the field among his laborers, and the great GOD disdaineth not to work in and with his poor servants, in the work of the ministry.

 

 6. The work about which husbandmen employ their servants in the field, is toilsome. You see they come home at night as weary as they can draw their legs after them. But GOD's workmen have a much harder task than they. Hence are they set forth in Scripture by the laborious ox. (1 Cor. 9: 9;_ Rev. 4: 7.) Some derive the word 1iaxovos, Deacon, from xovis, a word that signifies dust, to show the laboriousness of their employment, laboring till even choked with dust and sweat. It is said of EPAPHRODITUS, that "for the work of CHRIST he was sick and nigh unto death; not regarding his life, to supply their' lack of service." (Phil. 2: 13.) The Apostle's expression is very emphatical, "Whereunto I also labor, striving according to his working, which worketh in me mightily. " (Col. 1: 29.) The word aywvncoaevos, signifies, such spending labor as, puts a man into an agony: And "blessed is that servant, whom his LORD when he cometh shall find so doing."

 

 7. The immediate end of the husbandman's labor, and his servant's labor, is the improvement of his land, to make it more flourishing and fruitful. The scope and end of the ministry is for the churches' advantage: They must not lord it over Gon's heritage, as if the church were for them, and not they for the church; nor serve themselves of it, but be the churches' "servants for JEsus's sake; the power they have received being for edification, and not for destruction." CHRIST has given them to the churches: Their gifts, their time, their strength, and all their ministerial talents are not their own, but the churches' stock and treasure.

 

 8. Those that spend their time and strength all their days, in manuring and ploughing the fields, maintain themselves and their families by their labors; their hands are sufficient for themselves and theirs. Even " so has GOD ordained, that they which preach the Gospel, should live of the Gospel." (1 Cor 9: 14.) " The workman is worthy of his meat." (Matt. 10: 1O.) It is a sad thing, if those who break the bread of life to souls, should be suffered to want bread themselves. GOD would not have the mouth of the ox muzzled that treads out the corn, but have liberty to eat, as well as work: Yet if any pretender to the ministry be like the heifer that loves not _to tread out the corn, that is, cares to do no work, but such as brings in present pay; he therein sufficiently discovers his beast-like disposition. Ministers must be faithful in their Master's work, and if men do not, GOD will reward them: For, " he is not unrighteous to forget their work, and labor of love." (Heb. 6: 1O.)

 

 9. There is a vast difference between those fields which have been well husbanded, and dressed by a skilful and diligent husbandman, and those that have been long out of husbandry. How fragrant is the one! How dry and barren the other! Thus stands the case between those places which GOD has blessed with a faithful, painful ministry, and such as have none, or worse than none: For as the husbandman's cost and pains appear in the verdant and fragrant hue of his fields; so a Minister's pains and diligence are ordinarily seen in the heavenly lives and flourishing graces of the people. The churches of Corinth and Thessalonica, where ST. PAUL and other holy instrnments spent much of their time and pains, became famous and flourishing churches. (2 Cor 9: 2.) A special blessing comes along with a godly Minister to, the place where Providence assigns him. Such places, like GIDEON'S fleece, have the dew of heaven lying on them, whilst others round about are dry and barren.

 

 1O. Husbandmen find' low grounds and vallies most fertile. Hills, how loftily soever they over-top the lower grounds, yet answer not the husbandman's pains as the vallies do. They are best watered and secured from the scorching heat of the sun. Experience shows us, that the humblest persons are most fruitful under the Gospel. -These are they that " receive with meekness the engrafted word," (James 1: 21,) whose

 

influences abide in them, as the rain does in the low vallies. Happy is that Minister, whose lot falls in such a pleasant valley. " Blessed are they that sow beside all such waters, that send forth thither the feet of the ox and the ass." (Isaiah xxxii. -9O.) Among these vallies run the pleasant

 

springs and purling brooks, which fertilize the neighboring ground. Heavenly ordinances there, leave fruitful influences.

 

 11. Lastly, When fields prove barren, and will not quit the husbandman's cost, nor answer the seed he sows in them, he plucks up the hedges,! and lays them waste. So when churches grow formal and fruitless," the LORD removes his Gospel-presence from them, he plucks up the hedge of his protection from about-them, and lays them opens as waste ground, to be over-run by their enemies. What is become of those once flourishing churches of Asia Are they now laid waste, and trodden down by infidels " Now go to, (says the great Husbandman,) I

 

will tell you what I will do to my vineyard; I will pull up the hedge thereof, and it shall be laid waste." (Isa. 5: 5.) Thus you see the allegory opened in its particulars From the whole, I shall present you with the ensuing inferences.

 

 (1.) How great then are the dignities and privileges of the church of JESUS CHRIST, whom he has appropriated to himself, above all the people of the earth, to be his peculiar inheritance! The rest of the world is a waste wilderness; all other places, how pleasant soever in respect of their natural amenity and delights, are truly enough called "the dark places of the earth;" dismal, solitary cells, where bitterns, cormorants, and every doleful creature dwells: But the church is the Paradise of the earth; " a garden enclosed," (Cant. 4: 12,) in whose hedges the gospel birds sing melodiously. (Cant. 2: 12.) Its beds are beds of spices, and between its pleasant banks a crystal river of living water runs, the streams whereof make glad the city of GOD, in the midst thereof the LORD himself delights to walk. O Sion, with what pleasures dost you abound! If BERNARD were so ravished with the delights of his monastery, because of its green banks, shady bowers, herbs, trees, and various objects to feed his eyes, and fragrant smells, and sweet and various tunes of birds, together with the opportunities of devout contemplation, that he cried out admiringly,' LORD, what delights dose you provide, even for the poor!' How much more should we be ravished with Sion's glory! For " beautiful for situation is mount Sion." Of whom it may much more truly be said, what a chronicler of our own once said of England, that it is the fortunate island, the paradise of pleasure, the garden of GOD, whose vallies arelike Eden, whose hillsare as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose wall is the ocean, and whose defense is the LORD JEHOVAH. Happy art You, O Israel, who is like unto thee Who can count the privileges wherewith CHRIST has invested his churches O let it never seem a light thing in our eyes, that we grow within his blessed enclosure! How sweet a promise is that, " Ye shall be to me a peculiar treasure, above all people; for all the earth is mine." (Exod. xix. 5.)

 

 (2.) If the church be GOD's husbandry, then there is such a special gracious presence of the LORD in his churches, as is not to be found in all the world beside. Where may you expect to find the husbandman, but in his own fields There lies his business, and there he delights

 

to be. And where may we expect to find GOD, but in the assemblies of his saints " He walks among the golden candlesticks." (Rev. 2: 1.) " I will walk among you, (says he,) and be your GOD." (2 Cor. 6: 16.) Upon this account the church is called " JEHOVAH Shammah, the LORD is

 

there." (Ezek. xlviii. ult.) You may see the footsteps of God in his creatures; but the face of God is only to be seen in his ordinances. Hence DAVID "longed for the temple, that he might see the beauty of the LORD." (Psalm 27: 4.) Now, what is beauty, but a symmetry and proportion of parts In the works of creation, you see one attribute manifested in one thing, and another in another; but in the sanctuary you may see beauty, even all the attributes of GOD displayed there. And indeed, we find in Scripture such astonishing expressions about the visions of GOD in his church, that in reading them, a man can see little difference between it and heaven; for as the church is called heaven, (Matt. 25: 1,) so its description is like that of heaven: " You are come to the heavenly Jerusalem, and an innumerable company.of angels," &c. (Heb. 12: 22, 23.) And, " They shall see his face, and his name shall be written in their foreheads." (Rev. 4: 22.) And the saints are represented, "standing nearer to the throne of GOD, than the angels themselves." (Verse 24.) Hence also ordinances are called galleries, in which both saints and angels walk, beholding the glory of Him that sits upon the throne: " If you will keep my ways, I will give you galleries to walk. in, among them that stand by." (Zech. 3: 7.). 

 

 (3.) If the church be GOD's husbandry, then those that are employed in ministerial work ought to be men of great judgment and experience in soul affairs; for these are the laborers whom GOD, the mystical Husbandman, employs. and entrusts about his spiritual husbandry. Should husbandmen employ ignorant persons, that neither understand the rules nor proper seasons of husbandry, how much would such workmen prejudice him! He will not- employ such to weed his fields, as know not wheat from tares; or to prune his trees, that think Midsummer as fit for that work as December; much less will GOD. He qualifies all that he sends with wisdom for their work. " His workmen approve themselves workmen indeed, such as need not be ashamed, rightly dividing the word of truth." (2 Tim. 2: 15.) As BEZALEEL was furnished with wisdom, before he was employed in tabernacle-work, so CHRIST instructs his servants with skill and insight, before they are employed in ministerial work.

 

 He gives them a mouth and wisdom, "endues them with power from on high." (Luke 21: 15.) As CHRIST was filled abundantly with the SPI;LIT for his work, in proportion are those that are sent by him: " As my Father has sent me, so send I you.. (John 20: 21. zi.) And as for those that run before they are sent, and understand not the mysteries of the Gospel, I shall say no more of them, but this; GQ Father, forgive them, for they know not what they do."

 

 (4.) To conclude, If the church be GOD'S husbandry, that is, if husbandry have so many resemblances of Gon's work about the church in it; then how inexcusable is the ignorance of husbandmen in the things of GOD, who, besides the word of the Gospel, have the teachings of the creatures; and can hardly turn their hands to any part of their work, but the SrIRIT hints one spiritual use or other from it! How do the Scriptures abound with parables and lively similitudes taken from husbandry! From the field, the seed, the plough, the barn, from threshing and winnowing; also from planting, grafting and pruning of trees;. and nota few from the ordering of cattle! So that to what business soever you turn your hands, in any part of your calling, still God meets you with one heavenly instruction or other. But, alas!, how few are able to improve their employments to such excellent ends!

 

 These things are but briefly hinted in the Scriptures, and those hints scattered up and down, that they know not where to find them; and if they could, yet would it be difficult so to methodize them, as it is necessary they should be, in order to their due improvement by meditation.

 

Arid therefore I judged it necessary to collect and prepare them for your use, and in this manner to present them to you, as you find them in the following chapters. Read, consider, and apply; and the LORD make you good bus.. bands for your own souls.

 

HUSBANDRY SPIRITUALIZED.

 

PART 1

 

CHAPTER 1

 

Upon the industry of the Husbandman.

 

 In the laborious husbandman you see What all true Christians are or ought to be.

 

OBSERVATION.

 

 THE employment of the husbandman is by all acknowledged to be very laborious; there is a multiplicity of business incumbent on him. The end of one work,. is but the beginning of another., Every season of the year brings its proper work with it:. Sometimes you find him in his fields, dressing, ploughing, sowing, harrowing, weeding, or reaping; -and sometimes in his barn, threshing or winnowing; sometimes in his orchard, planting, grafting, or pruning his, trees; and sometimes among his cattle: So that he has no time to be idle. And as he has a multiplicity of business, so every part of it is full of toil: He eats not the bread of-idleness, but earns it before he eats it; and as it were dips it in his own sweat, whereby it becomes the sweeter to him. Though sin brought in the husbandman's sweat, yet now not to sweat would increase his sin.

 

APPLICATION.

 

 BEHOLD here the life of a serioqs Christian. As the life of a husbandman, so the life of a Christian is no idle or easy life. They that take up religion for ostentation; that place the business of it in notions and idle speculations, in forms, gestures, and external observances, may think and call it -so: But such as devote themselves unto it, and make religion their business, will find it no easy work, to exercise themselves to godliness. Many there are, that affect the reputation of it, who cannot endure the labor of it., If men might be indulged to divide their hearts between GOD, and the world, or to cull out the cheap and easy duties of it, and neglect the more difficult and costly ones, it were an easy thing to be a Christian:, But surely to' have respect to all GOD's commandments, to live the life as well as speak the language of a Christian; to be holy in all manner of conversation, is not so easy. This will be evident, by comparing the life of a Christian, with the life of a husbandman, in these five particulars; wherein it will appear, that the work of a Christian is by much the hardest work of the two.

 

 1. The husbandman has much to do, many things to. look after;' but the Christian more: If we respect the extensiveness of his work, he has a large -field indeed to labor in, " The commandment is exceeding broad;" (Psalm cxix. 96;) of a vast extent and latitude, comprising not only a multitude of external acts and duties, and guiding the offices of the outward man about them, but also taking in every thought and motion of the inner man..

 

 You find, in the word, a world of work cut out for Christians; there is hearing work, praying work, reading,. meditating, and self examining work; it puts him also upon a constant_ watch over all the corruptions, of his heart. O, what a world of work has a Christian about them! For of them he may say, as the Historian does of HANNIBAL,, They are never quiet, whether conquering or conquered. How many weak languishing graces has he to recover,, improve, and strengthen! There is a weak faith, a languishing love, dull and faint desires, to be quickened and invigorated. And when all this is done, what a multitude of work do his several relations exact from him! He has a world of business incumbent on him, as a parent, child, husband, wife, master, servant, or friend, yea, not only to friends, but enemies. And besides all this, how many difficult things are there to be borne and suffered for CHRIST!

 

 And yet will not GOD allow his people in the neglect of any one of them: Neither can he be a Christian that has not respect to every command, and is not holy in all manner of conversation. Every one of these duties, like the several spokes in a wheel, come to bear in the whole round of a Christian's conversation: So that he has more work upon his hands than the husbandman.

 

 2. The husbandman's work is confessed to be spending work, but not like the Christian's. What AUGUSTUS said of the young Roman, is verified in the true Christian, Quicquid vult, valde volt. Whatsoever he does in religion, he does to purpose. Under the Law. GOD rejected the snail and the ass. (Levit. 11: 3O; Exod. 13: 13.) And under the Gospel, he allows no sluggish, lazy professor. Sleepy duties are utterly unsuitable to the living GOD; he will have the very spirits distilled and offered up to him in every duty. (John 4: 24.) He bestows upon'his people the very substance and kernel of mercies,, and -will not accept from them the shells and shadows of duties; not the skin, but the inwards, and the fat that covereth the inwards, was required under the Law. (Exod. 29: 3O.) And every sacrifice, under the Gospel, must be a sacrifice full of marrow; observe-the Manner in which their work is to be performed, In serving GOD, "fervent inspirit." (Rom. 12: 11.) In securing salvation, "diligent;" (2 Pet. 1: 1O;) or doing it thoroughly and enough. In godliness, " exercising," or stripping themselves, as for a race. (1 Tim. 4: 7.) In the pursuit of happiness, "striving" even to an agony. (Luke 13: 24.) In prayer, "serving GOD instantly;" (Acts 26: 7;) or in a stretched out manner; yea,." pouring out their hearts before him," (Psalm lxii. 8,) as if the body were left like a dead corpse upon the knees,, whilst the spirit is departed from it, and ascended to GOD. This is the manner of his work: Judge then how much harder this work, than to spend the sweat of the brow in manual labor.

 

 3. The husbandman finds his work as he left it; he can begin one day where he left the other; but it is not so with the Christian; a bad heart, and a busy Devil, disorder and spoil his work everyday. The Christian does not always find his heart in the morning, as he left it at night; and even when he is about his work, how many set-backs does he meet with! SATAN stands at his right hand (the working hand) to resist him: (Zech. 3: 1:) " When he would do good, evil" (the evil of his own heart and nature) " is present with him."

 

 4. The husbandman has some resting days, when he throws aside all his work; but the Christian has no resting day, till his dying day; and then he shall rest from his labors. Religion allows no idle days, " but requires him to be always abounding in the work of the LORD." (1 Cor. 15: 58.) When one duty is done, another calls for him; the LORD's day is a day of rest to the husbandman, but no day in the week so laborious to the Christian. When he has gathered in the crop of one duty, he is not to sit down' satisfied therewith, or say, as that rich worldling did, " Soul, take thine ease, you has goods laid up for many years;" (Luke 12: 19;) but must to plough again, and count it well if the vintage reach to the seed time: (Lev. 26: 5:) 1 mean, if the strength, influence, and comfort of one duty, hold out to another duty; and that it may be so, and there be no room left for idleness, GOD has appointed ejaculatory prayer, to fill up the intervals, between stated and more solemn duties. These are to keep in the fire, which kindled the morning sacrifice. When can the Christian sit down and say, " Now all my, work is ended, I have nothing to do without doors or within."

 

 Lastly, There is a time when the labor of the husbandman is ended; old age and weakness take him off from all employment; they can only look upon their laborers, but cannot do a stroke of work themselves; they can tell you what they did in their younger years, but now (say they) we must leave it to younger people; we cannot be young always; but the Christian is never superannuated as to the work of religion; yea, the longer be lives,' the more his Master expects from him. When he is full of days, GOD expects he should be full of fruits: " They shall bring forth fruit in old age, they shall be,fat and flourishing." (Psalm xcii. 14.)

 

REFLECTIONS.

 

 1. How hard, may the worldling say, have I labored for the meat that perisheth, prevented the dawning of the day, and labored as in the very fire, and yet is the Christian's work harder than mine Surely then, I never understood the work of Christianity. Alas, my sleepy prayers, and formal duties, even all that I ever performed in my, life, never cost me that pains, that one hour at plough has done. I have either wholly neglected," or at best, so lazily performed religious duties, that I may truly say, I offer to GOD what cost me nothing. Woe is me, poor wretch! How is the judgment of CORAH spiritually executed upon me! The earth opened her mouth, and swallowed up his body; but it has opened its mouth, and swallowed up my heart, my time, and all my affections. How far ain I from the kingdom of GOD!

 

 2. And how little better is my case, may the formalist say, who have indeed professed religion, but never made it my business!. Will an empty (though splendid) profession save me How many brave ships have perished in the storms, notwithstanding'their fine names, the Prosperous, the Success, the Happy Return! A fine name could not protect them from the rocks, nor will it save me from hell. I have done by religion, as I should have done by the world; prayed, as if I prayed not; and heard, as if I heard not. I have given to GOD but the shadow of duty, and can never expect from him a real reward.

 

 3. How unlike a Christian dost you also, O my soul, may a slothful Christian say, go about thy work! Though upright in the main, yet how little zeal and activity dost you express in thy duties! Awake, love and zeal, seest you not the toil and pains men take for the world How

 

do they prevent the dawning of the day, and labor as in the fire till night'; and all this for a trifle! Should not every drop of sweat which I see trickle from their brows, fetch (as it were) a drop of blood from my heart who am thus convinced and reproved of shameful laziness, by their indefatigable diligence. Do they pant after the dust of the earth (4mos 2: 7.) And shall not I pant after GOD O, my soul! it was not wont to be so with thee, in the days of my first profession. Should I have had no more communion with GOD in duties then, it would have broken my heart I should have been weary of my life. Is this a time for one to stand idle, who stands at the door of eternity What, slack-handed, when so near my everlasting rest! Or has you found the work of GOD so unpleasant to thee Or the trade of godliness so unprofitable Or knows you not, that millions now in hell perished for want of serious diligence in religion Or does my diligence for GOD, answer to that which CHRIST has done and suffered, to purchase my happiness Or to the preparations he has made for me in heaven Or dost you forget that thy Master's eye is always upon thee, whilst you art lazying and loitering Or would the damned live at this rate as I do, if their day of grace might be recalled For shame, (my soul,) for shame! rouse up thyself, and fall to thy work, with a diligence answerable to the weight thereof; for it is no vain work concerning thee; it is thy life.

 

CHAPTER 2: Upon the Thriftiness of the Husbandman.

 

The hardest laborers are the thriving men;

 

If you'll have thriving souls, be active then.

 

OBSERVATION.

 

 INDUSTRY and diligence is the way to thrive and grow rich in the world. The earth must be manured, or its increase is in vain expected: Quin fugit molam, fugit farinam; he that refuses the mill, refuses the meal: (says the Proverb:) " The diligent soul shall be made fat." SOLOMON

 

has two proverbs concerning thriftiness and increase in the world. In Prov. 10: 4, he says, " The hand of the diligent maketh rich." And (verse22,) he says, " The blessing of the LORD maketh rich." These are not contradictory, but confirmatory each of other; one speaks of the principal, the other of the instrumental cause. Diligence without GOD's blessing will not do it; and that blessing cannot be expected without diligence; therefore husbandmen ply their business with unwearied pains, they even lodge in the midst of their labors, as that good husband Boaz did. (Ruth 2: 8,) They, are parsimonious of their time, but prodigal of their strength, because they find this to be the thriving way.

 

APPLICATION.

 

 As NATURE opens her treasures to none but the diligent, so neither does grace. He that will be rich, must be a painful Christian; and whosoever will closely ply the trade of godliness, shall comfortably and quickly. find, that ",in keeping G on's commandments there is great reward." (Psalm xix. 11.) " GOD is a bountiful Rewarder of such as diligently seek him." (Heb. 11: 6.) Nor will he suffer their work to go unrewarded; yea, it sufficiently rewards itself. (1 Tim. vi. 6,) And its reward is two-fold; (1.).present, and in part; (2.) future, and in full. (Mark 10: 29, 3O.) Now in this time an hundred-fold, even from suffering, which seems the most unprofitable part of the work, and in the world to come life everlasting. If you ask, what present advantage Christians have by their diligence I answer, as much or more than the husbandman has from all his toils and labors. Let us compare the particulars, and see what the husbandman gets, that the Christian gets not also.

 

1. You get credit by your diligence; it is a commendation and honor to you, to be active and stirring men: But how much more honor does GOD put upon his laborious servants! It is the highest honor of a creature, to be active and useful for his GOD. Saints are called " vessels of honor," as they are fitted for the Master's use. (2 Tim. 2: 21.) Wherein consists the honorr of angels but in this; that they are ministring spirits, serviceable creatures

 

 And all the Apostles gloried in the title of servants. The lowest office in which a man can serve GOD, even that of a Nethinim or door-keeper, which was the lowest order or rank of officers, in the house of GOD, is yet preferred by DAVID before the service of the greatest Prince on earth. It is no small honor to be active for GOD. 2. You have this benefit by your labor, that thereby you avoid loose and evil company, which would draw you into mischief. By diligence for GOD, the Christian also is secured from temptations: " GOD is with them, while they

 

are with him." (2 Chron 15: 2.) Communion with GOD in the way of duty, is a great preservative against temptations. The school-men put the question, How the angels and glorified saints became impeccant And resolve it thus, That they are secured from sin, by the beatifical vision; and sure I atn that the visions of GOD, not only in glory, but now also in duty, are marvelous defenses against sin; and they that are most active for GOD, have the fullest and clearest visions of GOD. (John 14: 21.)

 

 3. You have this benefit by your labor, that it tends much to the health of your bodies. The Christian has this benefit by his labor, that it tends to a healthful state of soul: " The way of the LORD is strength to the upright." (Prov. 10: 29.) As those that follow their daily labors in the field, have much more health than citizens that idle, or scholars that live a sedentary life: So the active Christian enjoys more spiritual health, and is troubled with fewer complaints than others.

 

 4. By diligence in your civil employments, you preserve your estates, and are kept from running behind-hand in the world. And by activity and diligence for GOD, souls are kept from backsliding, and running back in their graces and comforts. Remissions and intermissions in our duties, are the first steps and degrees by which a soul declines and wastes as to his spiritual estate.

 

 5. Your pains and diligence in the fields, makes your beds sweet to you at night: " Rest is sweet to a laboring man, whether he eat little or much." (Eccles. 5: 12.) But the diligent life of a Christian makes the clods of the valley, his grave,' sweet unto him. Think, Christian, how sweet It will be for thee, when you comest to die; to say then, as thy Redeemer did when near his death, " I have finished the work that you gayest me to do; and now, O FATHER, glorify me with thine own self." (John 17: 4, 5.)

 

 6. You get estates by your diligence and labor; but what are your gains to the gains of Christians They can get in an hour, that which they will not part with for all'the gold and silver on earth. So that compare these laborers, as to all their advantages, and you shall see, that there is no trade like that which the diligent Christian. drives.

 

REFLECTIONS.

 

 1. BLUSH then, O my soul, at the consideration of thy laziness, which is attended with so many spiritual wants t And can I wonder at it, when I refuse the painful way of my duty, in which the. precious fruits of godliness are only to be found.: If these fruits lay upon the surface of duty,:, or could: he had with wishes, I should not want them;, but-to dig deep. and take pains; I cannot. My desires, like those, of the slothful man, kill me, because my hands refuse to labor. (Prov. 21: 25.) If every duty were to be rewarded presently with gold,- would I not have been more assiduous in them And yet I know that a, heart full of the grace and.comfort of the HOLY GHOST, is better than a house full of gold and silver.' O what a composition of stupidity and sdoes am I! I have been all for the short cut to comfort, when constant experience teacheth, that the farther way about, by painful duty, is the nearest way to it. What pains do husbandmen take! What perils do seamen run for a little gain! O sluggish heart! wilt you do nothing for eternal treasures

 

 2. If there be such great rewards attending diligence in duty, then why art you so apt (O my soul) to cast off duty, because you findest not present comfort in it How quickly am I discouraged, if I presently find not what I expect in duty! Whereas, the well is deep, and much pains must be taken to draw up those waters of joy. There is a golden vein in the mount of duty, but it lies deep; and because I meet not with it as soon as I expect, my lazy heart:throws by the shovel, and cries, Dig I cannot.

 

 3. If this be indeed the rich and thriving trade, may the worldling say, why do I peddle about the poor low things of the world so much, neglecting the rich trade of godliness for it O, how much of my time and strength have these things devoured! Had I employed that time in communion with GOD, would it not have turned to a better account Thinkest you in earnest, O my soul, that GOD has endowed thee with such excellent faculties, capable of the most divine and heavenly employments, or that JESUS CHRIST has shed his invaluable precious blood, or that he has sent forth the glorious SPIRIT of holiness, and all this to fit men for no higher or nobler employments than these

 

Is this the end of thy wonderful creation Does GOD whirl about the heavens in endless revolutions, to beget time for this Or does he not rather expect that the weightiest work should engross thy greatest strength, and choicest hours O that I could once consider, what a good Master Christians serve, who will not only abundantly reward them at night, but brings them their food into the field to encourage them in their labor! What a pity is it, that so good a Master should be. so badly served as he has been by met

 

CHAPTER 3

 

Upon the Cheerfulness of the Husbandman.

 

The Ploughman sings and whistles though he sweat,

 

Shall Christians droop because their work is great

 

OBSERVATION.

 

 THOUGH the labors of husbandmen are great and toilsome, yet with what cheerfulness do they go through them! Bear the melody they make as they follow the plough; yea, the very horses have their bells, which make a pleasant noise. I have often been delighted with this country music, whereby they sweeten their hard labors with innocent pleasure.

 

APPLICATION.

 

 BUT how much greater cause have the people of GoD to address themselves unto his work with all cheerfulness of spirit! And indeed, so far as the heart is spiritual, it delights in its duties. It is true, the work of a Christian is painful,'more than the husbandman's, but then it as much exceeds in the delight and pleasures that attend it. What is the Christian's work, but "with, joy to draw water out of the wells of salvation" You may see what a pleasant path the path of duty is, by the cheerfulness of those that have walked in it. " I have rejoiced in the way of thy judgments, as much as in all riches." (Psalm cxix. 14.) And by the promises that are made to such, " Yea, they shall sing in the ways of the'LORD, for great is the glory of the LORD." (Psalm cxxxviii. 5.)

 

 And lastly, by the many commands, whereby joy in the ways of the LORD is made the duty of the saints. " Rejoice in the LORD, ye righteous; for praise is comely for the upright", (Psalm xcvii. 12.) "Rejoice, and again I say rejoice." (Phil. 4: 4.) Where the command is doubled; yea, not only simply rejoicing, but the highest degree of that duty comes within the command: " Shout for joy, all ye that are upright in heart." (Psalm cxxxii. 2, 16.) And Luke 6: 22, 23, they are bid to leap for joy, when about the difficultest part of the work. And that you may seethere is sufficient ground for it, and that it is not like the mad mirth of sinners, be pleased to consider.

 

 1. The nature of the work about which they are employed; it is the most excellent and heavenly employment that ever souls were acquainted with. O what a delightsome thing it is to walk with GOD! And yet by this, the whole work of a Christian is expressed. (Gen. 17: 1.) Can any life compare with this for pleasure Can they be chill, that walk in the sunshine Or sad, that abide in the fountain of all delights And walk with Him whose name is the GOD of all comfort, (2 Cor, 1: 3,) "in whose presence is the fullness of joy" (Psalm 16: 11.) O what an angelical life does a Christian then live!

 

 2. If we consider the variety of spiritual employments. Change of employment takes off the tediousness of labor. Variety of voices please the ear; variety of colors please the eye; the same meat prepared several ways pleases the palate more. But O the variety of choice dishes wherewith GOD entertains his people in a Sabbath! The word, prayer, sacraments.

 

 3. Lastly, Consider the suitableness of this work to a regenerate soul. Is it any pain for a bird to fly Or a fish to swim Is the eye tired with beautiful objects Or the ear with melodious sounds As little can a spiritual soul be wearied with spiritual and heavenly exercises. " I delight in the law of GOD after the inner man." (Rom. 7: 22.) Weighty things are not heavy in their own element or centre. And surely, GOD is the centre of all gracious spirits. A saint can sit from morning to night to hear discourses of the love and loveliness of JESUS CHRIST. The sight of your thriving flocks, and flourishing fields, cannot yield you that pleasure which an upright soul can find in one quarter, of an hour's communion with GOD. " They that are of the flesh, (says the Apostle, Rom. viii. 5,) do mind the things of the flesh, and they that are after the SPIRIT, the things that are of the SPIRIT." But then,. look how much heavenly objects transcend earthly ones, and how much the soul is more capable of delight in those objects, than the gross and duller senses are in theirs; so much does the pleasure arising from duty, excel all sensitive delights on earth.

 

REFLECTIONS.

 

 How am I cast and condemned by this, may the carnal heart say, who never savoured this spiritual delight in holy duties!- When I am about my earthly employments, I can go unweariedly from day to day; all the way is down-hill by nature; and the wheels of my affections, being oiled with delight, run so fast, that they have need most time of trigging. Here I rather need the curb than the spur. O how fleet and nimble are my spirits in these pursuits! But what a sluggard am I in religious duties! Sure if my heart were renewed, I should. delight in the law of GOD. All the world are alive in their ways, every creature enjoys his proper pleasure; and is there no delight to be found in the paths of holiness Is godliness only a dry root that bears no pleasant fruits No, no, there are doubtless incomparable pleasures to be found therein; but such an heart as mine savors them not.

 

 I cannot say but I have delight in religious duties, may even the hypocrite say, but they have been such as rather sprang from the ostentation of gifts and applause of men, than any sweet and real communion with Gon; they have rather proved food and fuel to my pride, than food to my soul., Like the nightingale, I can sing sweetly, when I observe others listen to me, and affected with my music. O deceitful heart, such delight as this will end in howling! Were my spirit right, it would as much delight in retirements for the enjoyment of GOD, as it does in those duties that are most exposed to the observation of man. Will such a spring as this maintain a stream of affections, when carnal motives fail What wilt you answer, O my soul, to that question, " Will GOD hear his cry when trou= ble comes upon him Will he delight himself in the Almighty Will he always call upon GOD" (Job 27: 9, 1O.) What wilt you reply to this question Deceive not you thyself, O my soul! You wilt doubtless be easily persuaded to let go that you never delighted in; and from an hypocrite in religion, quickly become an apostate from religion.

 

From all this, the upright heart takes advantage to rouse up its delight in GOD; and thus it expostulateth with itself: Does the ploughman sing amidst his drudging labors, and whistle away his weariness in the field, and shall I droop amidst such heavenly employment O my soul, what wantest you here to provoke thy delight If there be such an affection as delight in thee, methinks, such an object as the blessed face of GOD in his ordinances should excite it. Ah, how would this ennoble all my services, and make them angel-like! How glad are those blessed creatures to be employed for GOD! No sooner were they created, but they sang and shouted for joy. (Job xxxviii. 7.) How did they fill the air with heavenly melody, when sent to bring the joyful tidings of a SAVIOR to the world! Ascribing glory to GOD in the highest, even to the highest of their powers: Yea, this delight would make all my duties Christlike; and the nearer that pattern, the more excellent. He delighted to do his FATIIEI1's will; it was to him meat and drink.

 

 Yea, it would not only enable; but facilitate all my duties, and be to me as wings, to a bird in flying, or sails to a ship in motion. Oiled wheels run freely: " Or ever I was aware, my soul made me like the chariots of AMINADAB." What is the reason, my GOD, my delight in thee should be so little Is it not, because my unbelief is so great Rouse up my delights, O you Fountain of pleasure! And let me swim down the stream of holy joys in duty, into the boundless ocean of those immense delights that are in thy presence, and at thy right hand for evermore.

 

CHAPTER 4

 

Upon the due Quality of Arable Land.

 

Corn-land must neither be too fat, nor poor;

 

The middle state suits best with Christians sure.

 

OBSERVATION.

 

 HUSBANDMEN find by experience, that their arable lands may be dressed too much, as well as too little. If the soil be over-rank, the, seed shoots up so much into the stalk, that it seldom.ears well; and if too thin and poor, it wants its due nutriment, and comes not to perfection. Therefore their care is to keep it in heart, not to over-dress it or underdress it. The end of all their cost and pains about it is fruit; and therefore reason tells them, that such a state of it as best fits it for fruit, is best both for it and them.

 

APPLICATION.

 

 AND does not spiritual experience teach Christians, that a competency of the things of this life, best fits them for the fruit of obedience, which is the end and excellency of their being The altars of the rich seldom smoke. When our outward enjoyments are by Providence shaped and fitted to our condition, as a suit is to the body, that sits close and neat, we cannot desire a better condition in this world.

 

This it was that wise AGUR requested of GOD: "Give me neither poverty nor riches, but feed me with food convenient for me, lest I be full and deny thee, and say, Who is the LORD Or lest I be poor, and steal, and take the name of my GOD in vain." " (Prov. 30: 8, 9.) Against both he prays equally, not absolutely; that had been his sin; but submissively to the will of GOD. He had rather, if GOD see it fit, avoid both extremes; but what would he have then Why, food convenient. Or, according to the Hebrew, Give me my prey or statute-bread; which is a metaphor from birds which fly up and down to prey for their young, and what they get they distribute among them; they bring them enough to preserve their lives, but not more than enough, to he mouldering in the nest. Such a proportion Aqua desired; and the reason why he desired it, is drawn from the danger of both extremes. He measured the conveniency or inconveniency of his estate in the world, by its suitableness or unsuitableness to the end of his being. He accounted the true excellency of his life, to consist in its tendency to the glory of GOD; and he could not see how a redundancy or too great penury could fit him for that but a middle state, equally removed from both extremes.

 

 And this was all that good JACOB, who was led by the same SPIRIT, looked at: " And JACOB vowed a vow, saying, if GOD will be with me, and keep me in the way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the LORD be my GOD." (Gen. 28: 2O.) JACOB desires no great matters in the world: Food and raiment will satisfy him. In spiritual things his desires are boundless; he is the most greedy and unsatisfied man in the world; (Hos. 12: 4;) but in matters of this life, if he can get from GOD but a morsel of meat, and a mouth-full of water, he will not envy the richest CRo;sus upon earth. Meat and drink are the riches of Christians. - Divitice swat ad legem naturce composita paupertas, says POMPOXIUS ATTICUS..

 

 Riches are such a poverty or mediocrity, as has enough for nature's uses; and such a state is best accommodated, both to the condition and to the desires of a saint.

 

 1. To his condition; for what is a saint, but a stranger and a pilgrim upon earth, a man in a strange country traveling homeward So DAVID professed himself: " I am a stranger in this earth." (Psalm cxix. 19.) And so those worthies who are now at home in heaven, (Heb. 11: 13,) professed themselves to be strangers and pilgrims, upon earth, and to seek a country: A viaticum contents a traveler; he will not cumber himself with superfluous things, which rather clog and tire, than help him in his journey.

 

 2. It suits best with his desires, I mean his regular and advised desires. For, (1.) A gracious soul earnestly desires a free condition in the world: He is sensible he has much work to do, a race to run, and is loath to be clogged, or have his foot in the snare of the cares or pleasures of this life: He knows that fullness exposes to wantonness and irreligion. (Deut. 6: 12; Hos. 13: 6.) It is hard, in the midst of so many tempting objects, to keep the golden bridle of moderation upon the affections. The heart of a Christian, like the moon, commonly suffers an eclipse when it is at the full, and that by the interposition of the earth.

 

 It was SOLOMON'S fullness that drew out and dissolved his spirits, and brought him to such a low ebb in spirituals, that it remains a question with some, Whether he ever recovered it to his dying day. As it is the misery of the poor to be neglected of men, so it is the misery of the rich to neglect GOD. -Who can be poorer, than to have the world, and love it Or richer, than to enjoy-but little of it, and live above it

 

And on the other side, extreme poverty is no less exposed to sin and danger. (Lev. 6: 2, 3, 4.) As high and -lofty trees are subject to storms and tempests, so the lowest shrubs to be browsed on by every beast;. and therefore a good man desires a just competency, as the fittest, because the freest state.

 

 (2.) A gracious person desires no more than a competency, because there is most of GOD's love and care discovered in giving in our daily bread, by a daily Providence. It is between such a condition and a fullness of provision in our hand, as it was between Egypt and Canaan: Egypt was watered with the flood from the river Nilus, and .little of GOD was seen in that mercy; but Canaan depended upon the dews and showers of heaven, and so every shower of rain was a refreshing shower to their souls as well as bodies. Most men that have a stock of comforts in their hands, look upon all as coming in a natural course, and see very little of GOD in their mercies. Pope ADRIAN built a college at Louvain,, and caused this inscription to be written in letters of gold= on the gates thereof: Trajectum plantavit, Louvanium rigavit, CIESAR dedit incrementum; that is, Utrecht planted' me, Louvain watered me, and CIESAR gave the increase. One to reprove his folly, wrote underneath, Hic Deus nihih fecit: Here GOD did nothing. Carnal men sow, and reap, and eat, and look no farther.

 

 But when a man sees his mercies come in by the special. care of GOD for him, there is double sweetness in those mercies; the natural sweetness which comes from the creature. itself, every one, even the beasts can taste that as well as4 thee; but besides that, there is a spiritual sweetness, far exceeding the former, which none but a believer tastes; and much of that comes from the manner in which he receives it,. because it comes (be it never so coarse or little) as a covenant-mercy to him. -He has given bread to them that fear him, he is ever mindful of his covenant" (Psalm cxi., 5.) LUTHER, who made many a meal upon a broiled her. ring, was wont to say,' Let us be content with coarse fare, here; have we not the bread that came down from heaven Do we not feed with angels' A pregnant instance of the sweetness of such mercies, is given us by a worthy divine o our own, MR. ISAAC AMBROSE: For mine own part,' says he,' however the LORD has seen cause to give me but a poor pittance of outward things; (for which I bless his name;) yet in the income thereof I have many times observed so much of his peculiar Providence, that thereby they have been much sweetened, and my heart has been raised to admire his grace. When of late, under an hard dispensation, all streams of wonted supplies being stopped, the waters of relief for myself and family did run low; I went to bed with some doubtings of the fountain's letting out itself for. our refreshing; but ere I did awake in the morning, a letter was brought to my bed-side, which, reported some unexpected breakings-out of Gob's goodness for my comfort.' Whereupon he sweetly concludes,' One morsel of Gob's provision (especially if it come unexpected, and, upon prayer) will be more sweet to a spiritual relish, than all former full enjoyments were.'

 

 Many mercies come unasked for, and they require thank fulness; but when mercies come in upon prayer, and as a' return of prayer, their sweetness more than doubles; for now-it is both Gob's blessing upon his own institution, and a seal set to his promise at once. (Psalm lxvi. 16, 17.) Doubtless HANNAH found more comfort in her SAMUEL, and RACHEL in her NAPHTHALI, (the one being asked of GOD, and the other wrestled for with GOD, as their names import,) than mothers ordinarily do in their children,

 

REFLECTIONS.

 

 Do the people of GOD desire only so much of the creatures (may many a one say) as may fit them for the service of GOD What a wretch am I, that have desired only so much of religion as may fit me to gain the creatures As GOD's people have subjected all their creature-enjoyments to religion; so, O my soul, you has subjected,religion to thy worldly interest. Instead of eating and drinking to serve GOD, I have served GoDD to eat and drink: Yea, I have not only acted below religion,, but below reason also; for reason dictates plainly, that the means must never be more excellent than the end. Wretch that I am, to make religion a slave to my lust, an artifice to carry on my carnal designs! Verily I have my reward; and this is all the good I am ever, likely, to get by it.

 

 And no less should the worldling tremble, to consider how he has cast off the duties of religion, made them stand aside, and give place to the world. Instead of desiring so much only as might make him serviceable to GOD, he thrusts aside the service of Gon, to get as much of the world as he can, who is so far from. making godliness the end of his comforts, that he rather looks upon it as an hinderance to them. May not the very Heathens make me blush Could ARISTOTLE deliver this as a true rule to prosperity, to make religion our first and chief care Could ARISTIPPUS Say, He would rather neglect his means than his mind His farm than his soul Will the very Mahometans, how urgent soever their business be, lay it aside five times in the day to pray Yea, is it common to a proverb among the very Papists, that mass and meat hinder no man; and yet I that profess myself a Christian, thrust out duty for every trifle O wretched soul! how has the God of this world blinded mine eyes! Can the world indeed do that for me, that CHRIST can do has it ever proved true to them that trusted it has it not at last turned them off as men turn off a sumpter horse at night, that has been a drudge to carry their gold and silver for them all day, and at last is turned out with an empty belly and a galled back O how righteous will that sentence of GOD be, " Go cry to the Gods whom you has served!"

 

 And may not many turn in upon themselves with shame and sorrow, to consider how unsatisfied they have been in that condition that others have preferred and esteemed as the greatest of all outward mercies I have indeed been fed with food convenient, but not contented: How has my heart been tortured from day to day with, anxious thoughts what I shall eat and drink, and wherewith I and mine shall be clothed I pretend indeed that I care but for a competency of the world, but sure I am, my cares about it have been incompetent. Come, my distrustful earthly heart, let me propound a few questions to thee about this matter, and answer truly to what I shall now demand.

 

 Question 1. Have you here a continuing city Art you at home, or upon thy journey, that you art so solicitous about the world Thy profession indeed speaks thee a stranger upon earth, but thy conversation a home-dweller. ERASMUS said,' He desired honors and riches, no more than a weary horse does a heavy cloak-bag.' Wouldest you not account him a fool, that would victual his ship as much to cross the channel to France, as if she were bound for the East Indies Alas! it will be but a little while, and then there will be no more need of any of these things: It is sad, that a soul which stands at the door of eternity, should be perplexing itself about food and raiment.

 

 Question 2.; Whom has you known to be the better for much of the world It has been some men's utter ruin. Seldom does GOD suffer men to be their own carvers, but they cut their own fingers.' To give riches and pleasure to an evil man, (says ARISTOTLE,) is but to give wine to one that has a fever.' Where there is no want, there is usually much wantonness. What a sad story was that of PIUS QUINTUS,' When I was in a low condition, (said he,) I had some comfortable hopes of my salvation;, when I came to be a Cardinal, I greatly doubted of it; but since I came to the Popedom, I have no hope at all.' Though this poor undone wretch spoke it out, and others keep it in, yet doubtless he has many thousand fellows in the world that might say as much, would they but speak the truth.

 

 And even those whom the world has not excluded out of heaven, yet it has sorely clogged them in the way thither. Many that have been very humble, holy, and heavenly in a low condition, have suffered a sad ebb in a full condition. What a cold blast have they felt coming from the cares and delights of this life, to chill both their graces and comforts! It had been well for some of GOD'S people, if they had never known what prosperity meant.

 

 Question 3. Is not this a sad symptom of a declining state of soul, to be so hot, eager, and anxious about the trifles of this life Thinkest You, O my soul, that one who walks in the views of glory, and maintains a conversation in heaven, can be much taken with those vanities Do not the visions of GOD veil the tempting splendor of the creature It was the opinion of some of the schoolmen, that the reason why ADAM in Paradise was not sensible of his nakedness, was because he was wholly taken up in conversing with GOD. But this is certain, lively and sweet communion with GOD blunts and dulls the edge of

 

the affections to earthly things; and can you be satisfied, my soul, with such gains as are attended with such losses

 

 Question 4. To conclude. Is it not dishonorable to GOD, and a justification of the way of the world, for me that profess myself a Christian, to be as eager after riches as other men "After all these things do the nations seek." (Matt 6: 32.) If I had no Father in heaven, nor promise in the word, it were another matter; but since my heavenly FATHER knows what I have need of, and has charged me to be careful in nothing, but only tell him my wants, (Phil. 4: 6,) how unbecoming a thing is it in me to live and act as I have done! Let me henceforth learn to measure my condition, rather by its usefulness to GOD, than its content and ease to my flesh.

 

CHAPTER 5

 

Upon the Improvement of Bad Ground.

 

Spent barren land you can restore and nourish,

 

Decayed Christians God can cause to flourish.

 

OBSERVATION.

 

 WHEN land is spent by tillage, or for want of manuring, the careful husbandman has many ways to recover it. He lets it he fallow to give it rest, and time to recover itself, carries out his sand, lime, and compost, to refresh and quicken it again; and in pasture and meadow-ground, will wash it (if possible) with a current of water, or the float of the ways after a fall of rain, which is to the earth as a spring of new blood to a consumptive body. He cuts down and kills the weeds that suck it out, and causes them to make restitution of what they have purloined from, by rotting upon the place where they grew. As careful are they to recover it when it is spent, as an honest Physician is of his patient in a languishing condition; for he knows his field will be as grateful to him, and fully require his care and cost. 

 

APPLICATION.

 

 As man's, so GOD's husbandry is sometimes out of order, not by yielding too many crops, but too few. The mystical husbandman has some fields, (I mean, particular societies and persons,) that were once fragrant sand, fruitful like a field which GOD had blessed, but are now decayed and grown barren whose gleanings formerly were more than their vintage now: " The things that are in them are ready to die." It is possible for gracious souls to be reduced to a very low ebb, both of graces and comforts.

 

 One that has walked in sweet communion with GOD, sunning himself in the light of his countenance, may after= wards " walk in darkness, and see no light." (Isaiah 1. 1O.) He that has cast anchor within the veil, and rode securely in the peaceful harbour of assurance, may seem to feel his anchor of hope come home to him, and go adrift into the stormy ocean again, crying with the_ church, " My hope is perished from the LORD." (Lam. 3:, 18.) His calm and clear air may be overcast and clouded, yea, filled with storms and tempests, lightnings and thunders: His graces, like under-ground flowers in the winter, may all disappear, and hide their heads. To GOD he may say, I am cast out of thy sight; I know you can do much, but wilt you show wonders to the dead To the promises he may say, You are sweet things, but what have I to do with you I could once indeed rejoice in you as my portion, but now I doubt I grasped a shadow. To saints he may say, Turn away from me, labor not to comfort me, do not spill your precious ointments of consolation upon my head; for what have I to do with comfort To former experiences, he may say in his haste, You are all liars. To the light of GOD'S- countenance, he may say, Farewell, sweet light, I shall behold thee no more. To SATAN he may say, O mine enemy, you have at last prevailed against me, you art stronger than I, and have overcome. To duties and ordinances, he may say, Where is the sweetness I once found in you You were once sweeter to me than the,honey-comb; but now as tasteless as the white of an egg.

 

 But will GOD leave his poor creatures helpless in such a case as this Shall their leaf fall, their branches wither, their life depart Will He see their graces fainting, their hopes gasping, the things that are in them ready to die, and will He not regard it Yes, yes, " there is hope of a tree if it be cut down, and the root thereof wax old in the earth, yet by the scent of water it will bud, and bring forth boughs like a plant." (Job 14: 8, 9.) This poor declining soul, as sad as it sits at the gates of hell, may rouse up itself at last, and say to SATAN, that stands triumphing over him, " Rejoice not over me, O'mine enemy; for though I fall, yet I shall arise; though I sit in darkness, the LORD will be a light unto me." (Mic. 7: 8.) He may raise up himself upon his bed of languishing for all this, and say to GOD, " Though you has chastened me sore, yet has you not given me over unto death." He may turn about to the saints that have mourned for him, and with a lightsome countenance say, " h shall not die, but live, and declare the works of the LORD." He may say to the promises, You are the true and faithful sayings of GOD, my unbelief did belie you; I said in my haste you were liars, but I am ashamed of my folly. Surely, O my soul, there is yet hope in thine end, you may be restored, you may yet recover thy verdure, and thy dew be as the dew of herbs. For,

 

 1. Is He not thy FATHER, and a FATHEJt full of compassions and bowels And can a father stand by his dying child, see his fainting fits, hear his melting groans, and pity-begging looks; and not help him; especially having restoratives by him, that can do it Surely, " As a father pities his own children, so will thy GOD pity thee." (Psalm ciii. 12, 13.) " He will spare thee, as a father spareth his own son that serves him:' (Mark 3: 17.) Hark, how his bowels yearn! " I have surely heard Ephraim bemoaning himself: Is not Ephraim my dear son Is he not a pleasant - child For since I spoke against him, I do earnestly remember him still: I will surely have mercy on him." (Jer. xxxi. 2O.)

 

 2. Does he not know thy life would be altogether useless to him, if he should not restore thee What service art you fit to perform to him, in such a condition 16 Thy days will consume like smoke, whilst thy heart is smitten and withered like grass. Thy months will be months of vanity, they will fly away, and see no good." (Job 7: 3.) If he will but quicken thee again, then you wilt call upon his name: But in a dead and languishing condition, you art no more fit for any work of GOD, than a sick man is for manual labors; and surely he has not put those excellent graces of his SPIRIT within thee for nothing! They were planted there for fruit and service, and therefore doubtless he will revive thee again.

 

 3. Yea, dost you not think he sees thine inability to bear such a condition long He knows " thy spirit would fail before him, and the soul which he has made." (Isaiah lvii. 16.) DAVID told him as much in the like condition, " Hear me speedily, O LORD, for my spirit faileth; hide not thy face from me, lest I be like unto those that go down into the pit:" (Psalm cxliii. 7, 8:) As if he had said, LORD, make haste-and recover my languishing soul; otherwise, whereas you has now a sick child, you wilt shortly have a dead child. And in like manner JOB expostulated with him: 66 My grief is heavier than the sound of the sea, my words are swallowed up-; for the arrows of the Almighty are within me, and the poison thereof drinks up my spirits: The terrors of GOD do set themselves in array against me What is my strength that I should hope Is my strength the strength of stones Or are my bones of brass" (Job 6: 1-3, 11, 12.) Other troubles a man may, but this he cannot bear; and therefore doubtless seasonable and gracious revivings will come: " He will not stir up all his wrath; for he remembers you art but flesh, a wind that passes away, and cometh not again." (Prom. 18: 14.) He has ways enough to do it; if he do but unveil his blessed face, and make it shine again upon thee, you art saved. The manifestations of his love will be to thy soul as showers to the parched grass: Thy soul, that now droops and hangs the wing, shall then revive and leap for joy. A new face shall come upon thy graces; they shall bud again, and blossom as the rose: If he do but send a spring of auxiliary grace into thy soul, then shall you return to thy first works again, and sing as in the days of thy youth.

 

REFLECTIONS.

 

 THIS is my very case, says many a poor Christian; thus my soul languishes and droops from day to day. How unlike am I to what once I was! Surely, as the old men wept, when they saw how short the second temple came of the glory of the first; so may I sit down and weep bitterly, to consider how much my first love and first duties excelled the present. For, 1. Is my heart so much in heaven now, as it was wont to be Say, O my soul, dost you not remember, when, like the beloved disciple, you layest in Jrsus's bosom How didst you sweeten communion with him! How restless and impatient wast you in his absence! Divine withdrawments were to thee as the hell of hell: What a burden was the world to me in those days! Had it not been for conscience of my duty, I could have been willing to let all lie, that communion with CHRIST might suffer no interruption. When I awaked in the night, how was the darkness enlightened by the heavenly glimpses of the countenance of my GOD! How did his company shorten those hours, and beguile the tediousness of the night Is it now as it was then No, no; those days are past and gone, and you art become much a stranger to that heavenly life. Art you able with truth to deny this charge When occasionally I pass by those places, which were once to me, as JACOB'S Bethel to him, I sigh at the remembrance of former passages between me and heaven there, and say with JOB, " O that it were with me as in months past, as in the days when GOD preserved me, when his candle shined upon my head, when by his light I walked through darkness, when the Almighty was yet with me, when I put on righteousness and it clothed me, when my glory was fresh in me! When I remember these things, my soul is poured out within me." (Job 29:)

 

 Are thy obedience to the commands of CHRIST, and motions to duty, as free and cheerful as they were wont to be Call to mind, my soul, the times when you wast borne down the stream of love to every duty; if the SPIRIT did but whisper to thee, " Seek my face," how did my. Spirit echo,'" Thy face, LORD, will I seek!" If GOD had any work to be done, how readily did I offer my service! Here am I, LORD, send me. My soul made me as the chariots of AMINADAB; love oiled the wheels of my affections, and x" his commandments were not grievous." Tl ure were no such quarrellings with the command, no such excuses and delays as there are now no such was my love to CHRIST, and delight: to do his will, that I could no more keep back myself from. duty, than a. man that is carried away in a crowd.

 

 Or, lastly, tell me, O my soul, dost you bemoan thyself, or. grieve so tenderly for sin, and for grieving the HOLY SPIRIT of GOD, as you wast wont to do When formerly I had fallen by the hand of a temptation, how was I wont to he in tears at the Lord's. feet! _ How did I hasten to my closet, and there cry, like EzRA, "' O my. GOD, I am ashamed, and blush to look up unto thee!" (Ezra 9: 6.) How did IT sigh and weep. before him,. and like EPHRAIM, smite upon my thigh, saying,_" What have I done!" Ah my soul, how didst you work, strive, and cast about, to recover thyself again!- Have you forgotten how thou wouldest sometimes look up and sigh bitterly Ah! what a GOD have I provoked! What love and goodness have. I abused! Sometimes look in and, weep. Ah! What motions did I withstand! What a good SPIRIT have I grieved! Ah! my soul, you wouldest have abhorred thy self, you couldest never have borne it, had thine heart been as stupid and as relentless then as now. If ever a poor

 

soul had reason to dissolve itself into tears for its sad relapses, I have. 

 

 But yet mourn not as one without hope. Remember, "There is hope in Israel concerning this thing." As low as thy condition is, it is not desperate, it is not a disease that scorns a remedy; many a man that has been stretched out for dead, has revived, and lived many a comfort= able day in the world; many a tree that has cast both leaf and fruit, by the skill of a prudent husbandman has been recovered, and made flourishing and fruitful. Is it not easier to recover a languishing man to health, than a dead man to life And yet this GOD did for me. (Eph. 2: 1.) Is any thing too hard for the LORD " Though my soul draw nigh unto the pit, and my life to the destroyers, yet He can send me a messenger, one among a thousand, that shall declare to me my uprightness; then shall he deliver me from going down into the pit, my flesh shall be fresher than a child's, and I shall return to the days of my youth." (Job xxxiii. 22.) Though my flourish, and much of my fruit too, be gone, and I am a withering tree; yet as long as the root of the matter is in me, there is more hope of such a poor, decayed, withered tree, tthan of the hypocrite, that wants such a root, in all his glory and bravery. His sun shall set, and never rise again; but I live in expectation of a sweet morning, after this dark night.

 

Rouse up therefore, O my soul; set thy faith to work on CHRIST for quickening grace; for he has life in himself, and quickens whomsoever he will. Stir up that little which remains. Have you not seen lively flames proceed from dying sparks, when carefully collected and blown up Get

 

amongst the most lively Christians: " As iron sharpens iron, so will these set an edge upon thy dull affections." 

 

 But above all, cry mightily to the LORD for quickening, for He will not despise thy cry. The moans of a distressed child, work upon the bowels of a tender father. And be sure to keep within thy view the great things of eternity, which are ready to be revealed; live in the believing and serious contemplation of them, and be dead if you can. It is true, you have reason enough, from thy condition, to be for ever humbled; but no reason at all from GOD, to be in the least discouraged.

 

CHAPTER 6

 

Upon the Uncurableness of some Bad Ground.

 

No skill can mend the miry ground,

 

and sure Some souls the Gospel leaves as past a cure.

 

OBSERVATION.

 

 ALTHOUGH the industry and skill of the husbandman can. make some ground that was useless and bad, good for til e or pasture-,. yet such is the, nature of some rocky or miry ground, that it never can be made fruitful. The husbandman is fain to let it alone, as an incurable piece of waste and worthless ground; and though the sun and clouds shed their influences on it, as well as upon better land, yet that does not at all mend it. Nay, the more showers it receives, the worse it proves. For these do no way improve it; nothing thrives there, but worthless flags and rushes.

 

APPLICATION.

 

 MANY also there are under the Gospel, who are given over by GOD to judicial blindness, hardness of heart, a' reprobate sense, and perpetual barrenness; so that how excellent soever the means are which they enjoy, and how efficacious soever to the salvation of others, yet-they never do their souls good. " Every thing wheresoever the river comes shalll live, but the miry places thereof, and the marshes thereof, shall never be healed, but be given to salt;" (Ezek. xlvii. 9, 11;) that is, given to an obstinate and everlasting barrenness. Men that live unfruitfully under all GOD's ordinances, are compared to miry and marshy places in three respects.

 

 1. In miry places the water has not free passage, but stands and settles there. So it is with these barren souls; therefore the Apostle prays, " that the Gospel may run and be glorified." (2 Them. 3: 1.) The word is said to run, when it meets with no stop, when it is freely propagated, and runs through the whole man; when it meets with no stop, either in the mouth of the, speaker, or hearts of the hearers, as it does in these.

 

 2. In a miry place, the earth and-water are mixed together; this mixture makes mire. So it is when the truths of GOD mix with the corruptions of men; they either hold some truths, and yet live in their lusts; or else make use of the truths of GOD to justify their sins. Or,

 

 3. In a miry place, the longer the water stands, the worse it grows; so the longer some men abide under GOD's ordinances, the more filthy and polluted they grow: These are the miry places that cannot be healed, their disease is incurable, desperate.

 

CHRIST executes by the Gospel that curse upon many souls, which he denounced against the fig-tree, "Let no fruit grow on thee henceforth for ever, and immediately the fig-tree withered away." (Malt. 21: 19.) To be given up to such a condition, is a fearful judgment indeed, the sum of all plagues, miseries, and judgments. To be barren under the Gospel is a sore judgment; but to have a pertinacious barrenness, this is to be twice dead, and plucked up by the root, as JUDE speaks.

 

 And to show you the miserable state of such men, let the following particulars be weighed.

 

 (1.) It is a stroke at the soul itself, an inward spiritual judgment; and by how much the more inward and spiritual, any judgment is, so much the more dreadful and lamentable. If it were but a temporal stroke upon the body, the loss of an eye, an ear, a hand,, a foot, though in itself it would be a considerable loss; yet it were nothing to this. GOD has given men double members; two eyes, if one be lost, the other supplies its wants; two hands, two ears, two feet, that the failing of one may be supplied by the help of the other; but one soul, if that perish, there is not. another to supply its loss. The soul, says a Heathen, is the man, that which is, not seen is the man. The Apostle calls. the body a vile body; (Phil. 3: 21;) and so it is, compared with the. soul. O it were far better that many bodies perish, than one soul; that every member were made the seat and subject of the most exquisite torture, than such a judgment should fall upon the soul.

 

 (2.) It is the severest stroke GOD can inflict upon the soul in this life, to give it up to barrenness; because it cuts off

 

all hopes, frustrates all means, nothing can be a blessing to him: If one come from the dead, if angels should descend from heaven to preach to him; there is no hope of him. As there was none found in heaven or earth that could open the seals of that book, (Rev. 5: 5,) so is there no opening, by the hand of the most able ministry, those seals of hardness, blindness, and unbelief, thus impressed upon the spirit. Whom justice so locks up, mercy will never let out.

 

 (3.) It is the most indiscernible stroke to themselves that can be, and by that so much the more desperate. Hence there is said to be poured out upon them the spirit of slumber: "The LORD has poured out upon you the spirit of deep sleep:" (Isa. 29: 1O:) MONTANUS renders it, The LORD has mingled upon you the spirit of deep sleep. And so it is an allusion to a soporiferous medicine mingled and made up of opium, and such like stupefactive ingredients, which casts a man into such a dead sleep, that do what you will to him, he feels, he knows it not. For men are not sensible at all of this judgment; they do not in the least suspect it; and that is their misery. Though they be cursed trees which never bear fruit to, life, yet many times they bear abundance of other fair and pleasant fruits to the eye, excellent gifts and rare endowments; and.these deceive and undo them. " We have prophesied in thy name:" (Matt. 7: 22:) this makes the: wound desperate, that there is no finding of it, no probe to search it.

 

 Lastly. It is such a stroke of GOD upon the souls of men, as immediately foreruns hell and damnation: " That which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned." (Heb. 6: 8.) So that as the saints in this world have a foretaste of heaven, which the Scripture calls the earnest of the SPIRIT; SO this is a precursor of hell, a sign of wrath at the door. We may say of it, as it is said of the pale horse in the Revelation, that hell follows it. " If a man abide not in me, (says CHRIST,) he is cast forth as a branch and withered;" (John 16: 6;) which is "the very state of these barren, cursed souls. And what follows Why, says he, " men gather them, and cast them into the fire, and they are burned:" lo, this is the vengeance which the Gospel executes upon this barren ground.

 

REFLECTLONS.

 

 1. WELL then, blessed be GOD, may the sincere soul say, that made me feel the saving power of the Gospel. O, let GOD be exalted for ever for this mercy! that how defective soever I am in other gifts, though I have a dull understanding, a leaking memory, a stammering tongue; yet I have felt and do feel the power of the Gospel upon my heart. I bless thee, my GOD! that although I labor under many spiritual infirmities, yet -lam not sick of this incurable disease.. I have given thee indeed just cause to inflict this dreadful curse upon me also, but you has not dealt with me after my deserts; but according to the riches of thy mercy. Some little fruit I bring forth, and what it is, is by virtue of my union with JESUS CHRIST. And this has more in it to my comfort, than all the glittering gifts and splendid performances in the world. If I might have my choice (says one) I would cu use the most despicable and sordid work of a rustic Christian, before all the victories of ALEXANDER, and triumphs of C.ESAR. " Blessed therefore be the LORD, who has abounded unto me, in all spiritual blessings, in heavenly things in CHRIST JESUS."

 

I cannot remember a sermon as another can, but blessed be GOD that I am able to savour it, and feel it; that I have an heart to love, and a will to obey, all that GOD discovers to be my duty.

 

 2. O, then, how little cause have I, may the formalist say, to, make my boast of ordinances, and glory in my external privileges, who never beat` spiritual fruit under them! If I welll consider my condition, there is matter of trembling, and not of glorying in these things. It may be, while I have been glorying in them, and lifting up my heart upon them, the LORD has been secretly blasting my soul under them, and insensibly executing this horrible curse. Shall I boast, that with Capernaum " I am lifted up to heaven," since I may with her at last be cast down to hell And if so, LORD, what a hell will my hell be! It will be mere tolerable for Sodom and Gomorrah than for me. It drew tears from the eyes of CHRIST, when he was looking upon JERUSALEM, under the same consideration that I doubt I have cause to look upon my own soul. " He wept over it, saying, If you hadst known, even,You, at least in this thy day, the things which belong to thy peace; bpt now they are hid from thin eyes." (Luke xix. 41.) So long I have been a hearer of the Gospel, so many years I have enjoyed its distinguishing ordinances; but have they not been all dry and empty things to me has not the spirit of formality acted me in them Sad is my condition now; but it would be desperate and irrecoverable, should you execute this curse upon me.,

 

 3. And what may I think of my condition may the fruitless Christian say. LORD, I acknowledge my unprofitableness under the means has been shameful; and this has made my condition doubtful. I have often trembled for feai, lest my root had been blasted `by such a curse; but if so, whence is this trembling Whence these fears and sorrows,about it Does such fruit grow in that soil which you have cursed LORD, I bless thee for the fruits of fear, sorrow, and holy jealousy, The laws of men spare for the fruits' sake, and wilt not you spare me also, my GOD, if there be found in me a blessing in the bud (Isa. lxv. 8.)

 

 4. To conclude: What a serious reflection should this occasion in every dispenser of the Gospel! How should he say, when he goes to preach, I am now going to preach that word, which is to be a savour of life or death to these souls; upon how many of my poor hearers may the curse of perpetual barrenness be executed this day! O how should such a thought melt his heart into compassion over them, and make him beg hard, and plead earnestly with GOD for a better issue of the Gospel than this upon them'!

 

CHAPTER 7

 

Upon the Ploughing of Corn Land.

 

The Ploughman guides his plough with care and skill,

 

So does the Spirit in sound conviction still.

 

OBSERVATION.

 

 IT requires not only strength, but skill and judgment, to manage and guide the plough. The Hebrew word which we translate to plough, signifies to be intent, as an artificer is about some curious piece of work. The plough must neither go too shallow nor too deep in the earth; it must not indent the ground by making crooked furrows, nor leap and make baulks in good ground; but be guided as to a just depth of earth, so to cast the furrow in a straight line, that the floor or surface of the field may be made plain. And hence that expression, "He that puts his hand to the plough, and looks back, is not fit for the kingdom of heaven." (Luke 9: 62.) The meaning is, that as he that ploughs must have his eyes always forwards, to guide and direct his hand in casting the furrows straight and even; (for his hand will be quickly out when his eye is off;) so he that heartily resolves for heaven, must addict himself wholly and intently to the business of religion, and not have his, mind entangled with the things of this world, which he hath left behind him; whereby it appears, that the right management of the plough" requires as much skill as strength.

 

APPLICATION.

 

 This observation in nature serves excellently to shadow forth this proposition in divinity: That the work of the. SPIRIT, in convincing and humbling the heart, is a work wherein much of the wisdom as well as power of GOD is discovered. The work of repentance is set forth in Scripture by this metaphor of ploughing: "Plough up your fallow ground;" (Jer. 4: 3; Hos. 10: 12;) that is, be convinced, humble, and broken-hearted for sin.. And the resemblance between both these works appears in the following particulars.

 

 1. It is a hard and difficult work to plough, it-is reckoned one of the painfullest manual labors. It is also a hard thing to convince and humble the heart of a secure, stout, and proud sinner. What LUTHER says of a dejected soul,' that it is as easy to raise the dead, as to comfort such a one;' the same I may say of the secure,-confident sinner. It is as:easy to rend the rocks, as to work saving contrition upon such a heart. All the melting language and earnest entreaties of the, Gospel, cannot urge such a heart to shed a tear: Therefore it is called a heart of stone, (Ezek. xxxvi. 26,) a firm rock.. " Shall horses run upon the rocks Will one plough there with oxen" (Amos 6: 12.) Yet when the LORD comes in the power of his SPIRIT, these rocks rend and yield to the power of the word.

 

 2. The plough pierces deep into the bosom of the earth, makes (as it were) a deep gash or wound in the heart of it, so does the SPIRIT upon, the hearts of sinners; he pierces their very souls by conviction: " When they heard this, they were pricked [or pierced point-blank] to the heart." (Acts 2: 37.) Then the word divides the soul and spirit. It comes upon the conscience with such piercing dilemmas, and drives the sword of conviction so deep into their souls, that there is no staunching the blood, no healing this wound, till CHRIST himself come and undertake the cure. This barbed arrow cannot be pulled out of their hearts by any but the hand that shot it in. Discourse with such a soul about his troubles, and he will tell you, that all the sorrows that ever he had in this world, loss of estate, health, children or whatever else, are but flea-bitings to this; this swallows up all our troubles. " Now deep calls upon deep at the noise of his water-spouts, when the waves and billows of GOD go over the soul." Spiritual sorrows are deep waters, in which the stoutest soul would sink and drown,'did not JESUS CHRIST, by a secret and supporting hand, hold it up by the chin.

 

 3. The plough rends the earth in pieces, which before was united, and makes those parts hang loose, which formerly lay close. Thus does the Spirit of conviction rend in sunder the heart and its most beloved lusts:'1 Rend your hearts, and not your garments;" (Joel 2: 13;) that is, rather than your garments. And this rending implies not only pain; flesh cannot be rent asunder without anguish; nor yet only force; the heart is stubborn and knotty, and will not easily yield; but it also implies a disunion of parts united: As when a garment or the earth is rent, those parts are separated which, formerly cleaved together. Sin and the soul were glued fast together before, there was no parting of them, they would as soon part with their lives as their lusts; but now, when the heart is rent for them truly, it is also rent from them.

 

 4. The plough discovers such things a's lay hid in the bosom of the earth before, and covered under a fair green surface. Thus when the LORD ploughs up the heart of a sinner by conviction, then the secrets of his heart are made manifest; (f2 Cor. 14: 24, 25;) the most secret and shameful sins will then out; for'1 the word of GOD iss quick and powerful, sharper than any two-edged sword, piercing even to the dividing of the soul and spirit, the joints and marrow, and is a discerner of the thoughts and intents of the heart." (Heb. 4: 12.) It makes the fire burn inwardly, so that the soul has no rest till confession give a vent to trouble. Fain would the sinner conceal and hide his shame, but the word follows him through all his sinful shifts, and brings him at last to be his own, both accuser, witness, and judge.

 

 5. The work of the plough is but a preparative work in order to fruit. Should the husbandman plough his ground never so often, yet, if the seed be not cast in and quickened, in vain is the harvest expected. Thus conviction also is but preparative to a farther work upon the soul of a sinner. If it go no farther, it proves but an abortive or untimely birth. Many have gone thus far, and there they have stuck; they have been like a field ploughed, but not sowed, which is a matter of trembling consideration; for hereby their sin is greatly aggravated, and their eternal misery so much the more increased. When a poor damned creature shall reflect upon himself in bell, How near was I once under such a sermon to conversion! My sins were set in order before me, my conscience awakened and terrified with the guilt of them; many purposes I had then toturn to GOD, which had they been perfected by answerable executions, I had never come to this place of torment; but there I stuck, and that was my eternal undoing. Many souls have I known so terrified with the guilt of sin, that they have come roaring under horrors of conscience to the Preacher; so that one would think such a breach had been made between them and sin as could never be reconciled; andyet as angry as they were in that fit with sin, they have bugged and embraced it again.

 

 6. It is best ploughing when the earth is prepared and, mollified by showers, then the work goes on sweetly and easily. And never does the heart so kindly melt, as when the Gospel clouds dissolve, and the free grace and love of JESUS CHRIST comes sweetly showering down upon it; then it relents and mourns. That "you may remem-, her, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that you have done." (Ezek. 16: 63.) So it was with that poor penitent, (Luke 7: 38,) when the LORD JESUS had discovered to her the riches of his grace, in the pardon of her manifold abominations; her heart melted within her, she washed the feet of CHRIST with tears. And indeed, there is as much difference between the tears which are forced by the terrors of the law, and those which are extracted by the grace of the Gospel, as there is between those of a condemned malefactor, who weeps to consider the misery he is under, and those of a pardoned malefactor, that is melted by the mercy of, his gracious Prince towards him.

 

 7. The plough kills those rank weeds which grew in the field, turns them up by the roots, buries and rots them. So does thorough conviction kill sin at the root, makes the soul sick of it, begets indignation in the heart against it. (2 Cor. 7: 11.) The word ayavax-rs;aiv there signifies the rising of the stomach, and being angry even unto sickness Now the soul cannot endure sin, trembles at it. " I find a woman more bitter than death," says penitent SOLOMON. (Eccles. 7: 26.) Conviction, like a surfeit, makes the soul to loathe what it formerly loved and delighted in.

 

 8. That field is not well ploughed, where the plough jumps, and skips,, and makes baulks: It must turn up the whole field alike; and that heart is not savingly convicted, where any lust is spared, and left untouched. True con-n viction extends itself to all sins, not only to sin in general, with this cold confession, I am a sinner; but to the particulars of sin; yea, to the particular circumstances and aggravations of time, place, manner, occasions, Thus and thus have I done; to the sin of nature as well as practice " Behold I was shapen .in iniquity." (Psalm li. 5.) There must be no baulking of any sin; the sparing of one sin, is a sure argument you art not truly humbled for any sin. So far is the convinced soul from a studious concealment of a beloved sin, that it weeps over that more than over any other actual sin.

 

 9. New ground is much more easily ploughed than that which, by long lying out of tillage,. is more clung together by deep-rooted thorns and brambles, which render it difficult to,the ploughman. This old ground is like an old sinner, that has lain a long time hardening under the means of grace. O the difficulty of convincing such a person! Sin has got such rooting in his heart, he is so habituated to the reproofs and calls of the word, that few such are wrought upon. How many young persons are called, to one obdurate, inveterate sinner! I do not say but GOD may call home such a soul at the eleventh hour; but I may say of these, compared with others, as SOLOMON speaks, " One man among a thousand have I found." (Eccles. 7: 28.) Few that have long resisted the Gospel, come afterwards to feel the saving efficacy, thereof!

 

REFLECTIONS.

 

 1. O GRACE, for ever to be admired! may the real convert say, that GOD should send forth his word and SPIRIT to plough up my hard and stony heart! O blessed Gospel! Heart-dissolving voice! I have felt thy efficacy, I have experienced thy divine power; you art indeed sharper than any two-edged sword, and woundest to the heart; but thy wounds are the wounds of a friend. All the wounds thou. has made in my soul, were so many doors opened to let in CHRIST; all the blows you gayest my conscience, were but to beat off my soul from sin, which I embraced and bad retained to my everlasting ruin, hadst not you separated them and me. O wise and merciful Physician, you didst indeed bind me with cords of conviction and sorrow; but it was only to cut out that stone in my heart, which had killed me if it had continued there. How did I struggle and oppose thee, as if you hadst come with the sword of an enemy, rather than the lancet of a skilful and tender-hearted Physician! Blessed be the day wherein my sin was discovered and embittered! Happy sorrows which prepared for such matchless joys! O blessed. hand which turned my salt waters into pleasant wine And after many pangs didst bring forth deliverance and peace!

 

 2. But O, what a rock of adamant is this heart of mine! may the stubborn heart say, that never yet was pierced for sin by the terrors of the law, or melting voice of the Gospel! Long have I sat under the word, but when did I feel a relenting pang O my soul! you has got an antidote against repentance, but has you any against hell You can keep out the sense of sin now, but art you able to keep off the terrors of the LORD hereafter If you couldest turn a deaf ear to the sentence of CHRIST in the day of judgment, as-easily as you dost to the entreaties Of CHRIST in the day'of grace, it were somewhat; but surely there is no defense against that. Ah, fool that I am, to quench these convictions, unless I knew how to quench those flames they warn me of!

 

 3. And may not I challenge the first place among all the mourners in the world may the backslider say, who have lost all those convictions which at several times came upon me under the word I have been often awakened by it, and filled with terrors and tremblings under it; but those troubles have soon worn off again, and my heart (like water removed from the fire) returned to its native coldness. LORD, what a dismal case am I in! Many convictions have I choked and strangled, which it may be shall never more be revived, until you revive them against me in judgment. I have been in pangs, and brought forth nothing but wind; my troubles have wrought no deliverance; my conscience indeed has been sick with sin, yea, so sick as to vomit them, up by an external, partial reformation; but then with the dog, have I returned again to my vomit, and now I doubt am given over to a heart that cannot repent. O that those travailing pangs could be quickened again! But, alas! they are ceased. I am like a prisoner escaped, and again recovered, whom the jailor loads with double irons. Surely, O my soul! if thy spiritual troubles return not again, they are but gone back to bring eternal troubles. It is with thee, O my soul! as with a man whose bones have been broken, and not well set who must (how terrible soever it appear to him) endure the pain of breaking and setting them again, if ever he be made a sound man. O that I might rather choose to be the object of thy wounding mercy, than of thy sparing cruelty! If you plough not up my heart again by compunction, I know it must be rent in pieces at last by desperation.

 

CHAPTER 8.

 

Upon the Seed Corn.

 

The choicest wheat is still reserved for seed,

 

But gracious principles are choice indeed.

 

OBSERVATION.

 

 HUSBANDMEN are very careful about their seed-corn, that it may not only be clean and pure, but the best and most excellent in its kind. If any be more full and weighty than other,. that is reserved for seed. It is usual with husbandmen to pick their seed-corn by hand, that they may separate the cockle and darnel, and all the lighter and hollow grains from it, wherein they manifest their discretion; for according to the vigour and goodness of the seed, the fruit and production is like to be.

 

APPLICATION.

 

 THE choice and principal seed-corn with which the fields are sowed, after they are prepared for it, does admirably shadow forth those excellent principles of grace infused into the regenerate soul. Their agreement, as they are both seed, is obvious in the following particulars:

 

 1. The earth at first naturally brought forth corn, and every seed yielding fruit, without human industry; but since the curse came upon it, it must be ploughed and sowed, or no fruit can be expected: So man at first had all the principles of holiness in his nature, but now they must be infused by regeneration, or else his nature is as void of holiness as the barren and untilled desert is of corn.

 

 2. Frosts and snows conduce much to the well-rooting of the seed, and make it spread and take root the better. So do sanctified afflictions, which usually the people of GOD meet with, and often in their very seed-time.

 

 3. When the seed is cast into the earth, it must be covered up by the harrow; the use whereof in husbandry is not only to lay a plain floor, (as they speak;) but to open and let in the corn to the bosom of the earth, and there cover it up for its security, from birds that would devour it. Thus does the most wise GOD provide for the security of that grace, which he at first disseminated in the hearts of his people. He is as well the Finisher as the Author of their grace.

 

 4. The seed is fruitful in some soils more than in others, prospers much better, and comes sooner to maturity. So does grace thrive better, and grow faster in some persons than in others. " Your faith groweth exceedingly," (2 Thess. i. 3,)whilst the things that are in others " are ready to die." (Rev. 3: fl.) Though no man's heart be naturally a kind soil to grace, yet, doubtless grace is more advantaged in some dispositions than in others.

 

 5. And lastly, their agreement as seed appears in this, The seed-corn is scattered into all parts of the field, as pro portionably and equally as may be. So is grace diffused into all the faculties, the judgment, will; and all the affections are sowed with these new principles. " The GOD of peace sanctify you wholly." (1 Thess. 5: 23.) And thus you see, why principles of grace are called seed. In the next place, I will show the excellency of these holy principles, which will evidently appear in the following particulars

 

 (1.) THE most excellent of other gifts come out of the common treasury of GOD's bounty, and that in a natural way. They are but the improvement of a. man's natural abilities, or (as one calls them) the sparks of nature blown up by the wind of a more benign and liberal education; but principles of grace are of a divine and heavenly extraction, not raised from nature, but supernaturally infused by the SPIRIT from on high. " That which is born of the flesh is flesh, and that which is born of the SPIRIT is spirit." (John 3: 6.) When a soul is sanctified by them, " he partakes of the divine nature,"' (2 Pet. 1: 4,) " is born not of flesh, nor of blood, nor of the will of man, but of GOD." (John 1: 13.) In this respect they differ from those, as the manna which rained down from heaven differed from common bread.

 

 (2.) Gifts adorn the person, but do not secure the soul from wrath. A man may be admired for them amongst men, and rejected eternally by GOD. Matt. 7: 22, we read, that many shall say to CHRIST in that day. "LORD, LORD, have we not prophesied in thy name, and in thy

 

name cast out Devils," and yet themselves at last be cast out as a prey to Devils. How divinely did BALAAM speak and prophesy! What rare and excellent parts had the Scribes and Pharisees, who upon that account were styled the Princes of the world. (1 Cor. 2: 8.) These things are so far from securing the soul against the wrath to come, that they often expose it unto wrath, and are as oil to increase the eternal burnings; but now gracious principles are, as the Apostle calls them, (Heb. 6:,) things that accompany and have salvation in them. These are the things on which the promises of salvation run; glory is by promise made over to him that possesses them.' There is but a, little point of time between him and the glorified spirits above. And how inconsiderable a matter is a little time, which contracts and winds up apace! For " now is our salvation nearer than when we believed." And hence the Scriptures speak of them as already saved: " We are saved by hope." (Rom. viii. 24.)

 

 (3.) Gifts may damnify the person that possesses them; and it may be better in respect of a man's own condition he had never had them. " Knowledge (says the Apostle) puffeth up," (1 Cor. viii. 1,) makes.. the soul proud and flatulent. - It is a hard thing to know much, and not to know it too much. The saint's knowledge is better than the scholar's; for he has his own heart instead of a commentary to help him. ARISTOTLE said,' A little knowledge about heavenly things, though conjectural, is better than much of earthly things, though certain.' " The world by wisdom knew not GOD," says the Apostle. (1 Cor. 1: 21.) That is, their learning hanged in their light, they were too wise to submit to the simplicity of the Gospel.

 

 (4.) Sin, in the reign and power of it, may cohabit with the most excellent natural gifts under the same roof, I mean in the same heart. A man may have the tongue of an angel, and the heart of a devil.' The wisdom of the Philosophers, (says LACTANTIUS) did not root out, but bide their vices.' The learned Pharisees were but painted sepulchres; gifts are but as'a fair glove drawn over a foul hand: But now grace is incompatible with sin in dominion; it purifies the heart; (Acts 15: 9;) cleanses the conscience; (Heb. 9: 14;) crucifies the affections and lusts of the flesh; (Gal. 5: 24;) is not content with the concealment, but ruin of corruptions.

 

 (5.) And lastly, gifts must leave us at last. " Whether there be knowledge, that shall cease. All flesh is grass, and the goodliness of it as the flower of grass; the grass withers, the flower fades, but the word of the LORD abideth for ever." (Isa. xl. 6, 8.) Many times they, leave a man before death. One knock may make a wise man a fool: But to be sure, they all leave us at death. " Does not his excellency which is in him go away" (Job 4: p21:) Yea, then all natural excellency departs. Death strips the soul of all those splendid ornaments, then the rhetorical tongue is struck dumb; the nimble wit and curious fancy shall entertain your ears with no more pleasant discourses. But grace ascends with the soul into eternity, and there receives its perfection and accomplishment. Gifts take their leave of the soul, as ORPHA did of NAOMI; but grace says then as RUTH, " Where you goest I will go, and where you lodgest I will lodge; and nothing shall separate thee and me." Now put all this together, and then judge whether the Apostle spoke hyperboles, when he said, " Covet earnestly the best gifts, and yet I show unto you a more excellent way."

 

 THE lines are fallen to me in a pleasant place, may the believer say. How defective soever I am in gifts, yet blessed be the LORD, who has sown. the seeds of true grace in my heart.What, though I am not honored among men, let it suffice that I am precious in the eyes of the LORD. Though He has not abounded to me in gifts of nature; " yet blessed be the GOD and FATHER, of my LORD JESUS CHRIST, who has abounded to me in all spiritual blessings, in heavenly places, in CHRIST JESUS." (Eph. 1: 3.) Is not a true jewel, though, spurned in the

 

dirt, more precious than a false one, though set in gold 

 

 Why art you troubled, O my soul, for the want of these things which unbelievers may have And art not rather admiring and blessing GOD for those things which none but the favorites of heaven can have Is not an ounce of pure gold more valuable than many pounds of gilded brass What, though the dews of Helicon descend not upon my head, if in the mean time the sweet influences of Sion fall upon my heart'. O my God! how much soever others are elated by the light of their knowledge, I have cause with humility to adore thee for the heavenly heat with which you have warmed my affections.

 

 Pause a while my soul upon this point, may the deceiver say. With what seed is my heart sown, and of what kind are those things wherein I excel others Are they indeed seeds of grace, or natural excellencies If the latter, little cause have I to pride myself in them, were they ten thousand times more than they are. If these things be indeed the things that accompany salvation, the seed of GOD, the true and real work of grace, then how comes it to pass that I never found any throes or travailing pangs in the production of them It is generally acknowledged, that a new creature is never brought forth without such pains and compunctions of heart. (Acts 2: 37.) 

 

 I have in deed often felt an, aching head, whilst I have read and studied to increase my knowledge; but when did I feel an aching heart for sin O, I begin to suspect that it is not right. Yea, and my suspicion increases, while I consider that grace is of an humbling nature. LORD, how, have I been elated by my gifts, and valued. myself above what was meet! Say, O my conscience, have I not delighted more in the praise of men, than the approbation of GOD O, how many evidences dost you produce against me! Indeed, these are sad symptoms that I have showed thee, but there is yet another which renders thy case more suspicious yet yea, that which you can make no'rational defense against, even the ineffectualness of all thy gifts and knowledge to mortify any one of all thy lusts. It is beyond all dispute, that gifts may, but grace cannot consist without mortification of sin. (Gal. 5: 24.) Now what lust has fallen before these excellent parts of mine Does not pride, passion) covetousness, and indeed the whole body of sin, live and thrive in me as much as ever LORD, I yield the cause, I can defend it no longer against my conscience, which casts and condemns me by full proof, to be but in a wretched, cursed state, notwithstanding all my knowledge and gifts. O show me a more excellent way! O that I had the sincerity of the poorest saint; though I should lose the applause of all my parts: With these I see I may go to hell, but without some better things, there is no hope of heaven.