Husbandry spiritualized, or, The heavenly use of earthly things consisting of many pleasant observations, pertinent applications, and serious reflections and each chapter concluded with a divine and suitable poem : directing husband-men to the most excellent improvements of their common imployments : whereunto is added ... several choice occasional meditations / by John Flavell.

CHAP. VIII.

The Choicest wheat is still reserv'd for seed,* 1.1 But gracious principles are Choice indeed.

OBSERVATION.

HUsbandmen are very careful and curious about their Seed-corn, that it may not only be clean and pure, but the best and most excellent in its kind, Isa. 28. 25. He east∣eth in the principal Wheat. If any be more full and weighty than other, that is reserved for Seed. 'Tis usual with Hus∣bandmen to pick and lease their Seed-corn by hand, that they may separate the Cockel and Darnel, and all the lighter and hollow grains from it, wherein they manifest their discreti∣on, for according to the vigor and goodness of the Seed, the fruit and production is like to be.

APPLICATION.

THe choice and Principal Seed-corn with which the fields are sowed, after they are prepared for it, doth admi∣mirably shadow forth those excellent principles of grace in∣fused into the regenerate soul. Their agreement, as they are both seed, is obvious in the ten following particulars, and their excellency above other principles in seven more.

The earth at first naturally brought forth Corn, and every Seed yielding fruit, without humane industry; but since the [ 1] curse came upon it, it must be plowed and sowed, or no fruit can be expected. So man at first had all the principles of ho∣liness in his nature, but now they must be infused by regene∣ration,

or else his nature is as void of holiness as the barren and untilled desart is of Corn.

[ 2] The earlier the Seed is sown, the better it is rooted and enabled to endure the asperities of the Winter; so when grace is early infused, when nature is sanctified in the bud, grace is thereby exceedingly advantaged. 'Twas Timothies singular advantage, that he knew the scriptures of a Child.

[ 3] Frosts and snows conduce very much to the well rooting of the seed, and makes it spread and take root much the better. So do Sanctified afflictions, which usually the people of God meet with after their calling, and often in their very Seed-time, 1 Thes. 1. 6. And you became followers of us and of the Lord, having received the word in much affliction. But if they have fair weather then, to be sure they shall meet with weather hard enough afterwards, Heb. 10. 32: But call to re∣membrance the former dayes, in which after ye were illuminated, ye indured a great fight of afflictions.

[ 4] When the Seed is cast into the earth, it must be co∣vered 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 bosome of the earth, and there cover it up for its security, from birds that would devour it. Thus doth the most wise God provide for the security of that grace, which he at first disseminated in the hearts of his peo∣ple. He is as well the finisher as the Author of their grace, Heb. 12. 2. And of this they may be confident, that he that hath begun a good work in them, will perform it unto the day of Christ. The care of God over the graces of his people, is like the covering of the seed for security.

Seed-Corn is in its own nature, of much more value and [ 5] worth than other Corn; the Husbandman casts in the princi∣pal wheat. So are the seeds of grace sown in the renewed soul; for it's called, The seed of God, 1 Iohn 3. 9. The Di∣vine natu••e, 2 Pet. 1. 4. One dram o & grace is far beyond all the glory of this world; its more precious than gold which perishes, I Pet. 1. 7. The price of it is above rubies, and all that thou canst desire is not to be comp••red with it, Pro. 3. 15.

There is a great deal of Spirit and vigour in a little Seed, [ 6] though it be small in bulk, yet it is great in vertue and effi∣cay. Gracious habits are also vigorous and efficatious things. Such is their efficacy that they overcome the world, 1 Ioh. 5. 4. Whatsoeve is born of God, overcometh the world. They totally alter and change the person in whom they are. He that persecuted us in times past, now preacheth the faith which once he destroyed. They enable the soul to do and suffer great things for God, Heb. 11. 33, 34, 35.

The stalk and ••ar are potentially and virtually in a small [ 7] grain of Corn. So are all the fruits of obedience which be∣lievers afterwards bring forth to God, vertually contained in those habits of seeds of grace. 'Tis strange to consider, that from a mustard-seed (which as Christ saith is the least of all seeds) should grow such great branches, that the birds of the Air may build their nests in them. Surely the heroical and famous acts and atchievements of the most renowed be∣lievers sprang from sinall beginnings at first, to that eminen∣cy and glory.

The fruitfulness of the seed depends upon the Sun and [ 8] rain, by which they are quickened, as is opened largely in the next Chapter. And the principles of grace in us have as necessary a dependance upon the assisting and exciting grace without us. For though it be true, they are immortal seeds; yet that is not so much from their own strength, as from the promises made to them, and that constant influx from above, by which they are revived and preserved from time to time.

The seed is fruitful in some soyls more than in others, [ 9] prospers much better, and comes sooner to maturity. So doth grace thrive better, and grow faster in some persons than in others. Your faith groweth exceedingly, 2 Thes. 1. 3. Whilst the things that are in others are ready to die, Rev. 3. 2. Though no mans heart be naturally a kind soyl to grace, yet doubtless grace is more advantaged in some dispositions than in o∣thers.

And lastly, their agreement as Seed appears in this, the [ 10] Seed-corn is scattered into all parts of the field, as propor∣tionably

and equally as may be. So is grace diffus'd into all the faculties, judgment, will, and all the affections are sowed with these new principles, The God of peace sanctifie you whol∣ly, 1 Thes. 5. 23.

And thus you see, why principles of grace are called seed. Now in the next place, (which is the second thing promised and mainly designed in this Chapter) to shew you the choice∣ness and excellency of these holy principles with which san∣ctified souls are embellisht and adorned, and to convince you that true grace excels all other principles, by which other persons are acted, even as the principal wheat doth the chaff, and refuse stuff. I shall here institute a comparison betwixt grace, and the most splendid common gifts in the world, and its transcendent excellency above them all will evident∣ly appear in the seven following particulars.

The most excellent common gifts come out of the com∣mon [ 1] treasury of God's bounty, and that in a natural way, they are but the improvement of a mans natural abilities or (as one calls them) the sparks of nature blown up by the wind of a more benign and liberal education; but principles of grace are of a divine and heavenly original and extraction not educed or raised from nature, but supernaturally infused by the Spirit from on high, Ioh. 3. 6. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. When a soul is sanctified by them, he partakes of the divine nature, 2 Pet. 1. 4. Is born not of flesh, nor of blood, nor of the will of man, but of God, Ioh. 1. 13. In this respect they differ from gifts, as the heavenly Manna which was rained down from heaven, differs from common bread, which by paines and in∣dustry the earth produces in a natural way.

[ 2] The best natural gifts afford not that sweetness and solid comfort to the soul that grace doth; they are but a dry stalk that affords no meat for a soul to feed on. A man may have an understanding full of light, and an heart void of comfort at the same time; but grace is a fountain of purest living streams of peace and comfort, 1 Pet. 1. 8. Believing we re∣joyce with joy unspeakable and full of glory: light is sown for the righteous, and joy for the upright in heart. All true pleasures

and delights are seminally grace, Psal. 97. 11. they are sown for them in these divine and heavenly graces, which are glory in the bud.

Gifts adorn the person, but do not secure the soul from [ 3] wrath. A man may be admired for them among men, and rejected eternally by God. Who can considerately read that sixth Chapter of the Hebrews, and not tremble to think in what a forlorn case a soul may be, though set off and accom∣plisht with the rarest endowments of this kind, Mat. 7. 22.* 1.2 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, &c. and yet themselves at last cast out as a prey to Devils. How divinely and rhetorically did a Balaam speak and prophesie, Num. 23. What rare and excellent parts had the Scribes and Pharisees? Who upon that account were stiled principes seculi, the Princes of the world, 1 Cor. 2. 8. What profound and excellent parts had the Heathen Sages and Philosophers? These things are so far from securing the soul against the wrath to come, that they often expose it unto wrath, and are as oyl to encrease the eternal burn∣ings, but now gracious principles are the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Apostle calls them, Heb. 6. Things that accompa∣ny and have salvation in them. These are the things on which the promises of Salvation run; and these treasures are never found but in elect vessels. Glory is by promise assured and made over to him that possesses them. There is but a lit∣tle point of time, betwixt him and the glorified spirits above. And how inconsiderable a matter is a little time, which con∣tracts and winds up apace? For now is our salvation nearer than when we believed. And hence the scriptures speaks of them as already saved, Rom. 8. 24. We are saved by hope, because its as sure as if we were in heaven. We are made to sit in heaven∣ly places.

Gifts may damnifie the person that possesses them; and it [ 4] may be better in respect of a mans own condition he had ne∣ver had them. Knowledge (saith the Apostle) Puffeth up. 1 Cor. 8. 1. maketh the soul proud and flatulent. 'Tis a hard thing to know much, and not to know it too much. The Saints

knowledge is better than the Schollars; for he hath his own heart instead of a Commentary to help him. Aristotle said a little knowledge about heavenly things, though conjectural, is better than much of earthly things, though certain. The world by wisdom knew not God (saith the Apostle, 1 Cor. 1. 21.) (i. e.) their learning hanged in their light, they were too wise to submit to the simplicity of the Gospel. The excel∣lent parts of the old Hereticks, did but serve to midwi••e in∣to the world the monstrous birth of soul-damning heresies. Cupit abs te ornari diabolus, as Austin said to that ingenious young Scholler; The devil desires to be adorned by thee. But now grace in its self is not subject to such abuses, it can∣not be the proper univocal cause of any evil effect: It cannot puff up the heart, but alwayes humbles it; nor serve the de∣vils designs, but ever opposes them.

Gifts may be given a man for the sake of others, and not [ 5] out of love to himself, they are but as an excellent dish of meat which a man sends to nurse, not for her sake so much as for his Child that sucks her. God indeed makes use of them to do his children good, the Church is benefitted by them, though themselves are but like Cooks, they prepare excellent dishes on which the Saints feed, and are nourished, though themselves tast them not. They dona ministrantia non sanctificantia, ministring but not sanctifying gifts, pro∣ceeding not from the good will of God to him that hath them, but to those he benefits by them. And oh, what a sad consideration will this be one day to such a person, to think, I helped such a soul to heaven, while I my self must lodg in hell?

Sin in the raign and power of it, may cohabit with the [ 6] 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 wisdome of the Philosoph••rs (saith Eactantius) non excindit vitia sed abscondit, did not root out, but hide their vices. The learned Pharisees were but painted sepulchers; gifts are but as a fair glove drawn over a foul hand. But now grace is incompatible with Sin in do∣minions it purifies the heart, Act. 15. 9 cleanses the con∣science,

Heb. 9. 14. Crucifies the affections and lusts of the flesh, Gal. 5. 24. is not content with the concealment, but ruine of corruptions.

Lastly, Gifts must leave us at last. Whether there be know¦ledge, [ 7] that shall cease. All flesh is grass and the goodliness of it as the flower of the grass; the grass withers, the flower fadeth, but the word of the Lord abideth for ever, Isa. 40. 6, 8. Many times they leave a man before death. One knock, if it hit right (as one saith) may make a wise man a fool, but to be sure, they all leave us at death. Doth not his excellency which is in him, go away? Iob 4. 21. yea, then all natural excellency departs. Death strips the soul of all those splendid orna∣ments, then the rhetorical tongue is struck dum; the nim∣ble wit and curious phansie, shall entertain your ears with no more pleasant discourses. Nunquam j••cos dabis, as Adrian said to his departing soul; but grace ascends with the soul into eternity, and there receives its perfection and accom∣plishment. Gifts take their leave of the soul, as Orpha did of Naomi; but grace saith, then as Ruth, where thou goest I will go, and where thou lodgest I will lodge, and nothing shall se∣parate thee and me. Now p•••• all this together and then judge whether the Apostle spake hyperbolyes, when he said, Covet earnestly the best gifts, and yet I shew unto you a more excellent way, 1 Cor. 12. ult. And thus you have the choiceness of these principles also.

REFLECTIONS.

The lines are fallen to me in a pleasant place,* 1.3 may the gra∣cious soul say. How defective soever I am in gifts yet blessed be the Lord, who hath sown the seeds of true grace in my heart. What though I am not famed and honoured a∣mong men, let it suffice me that I am precious in the eyes of the Lord. Though he hath not abounded to me in gifts of nature, yet blessed be the God and Father of my Lord Iesus Christ who hath abounded to me in all spiritual blessings, in heavenly pla∣ces, in Christ Iesus, Eph. 1. 3. Is not a true jewel, though spurn'din the dirt, more precious than a false one, though

set in gold? Why art thou troubled, O my soul, for the want of these things which reprobates may have? and art not ra∣ther admiring and blessing God for those things which none but the darlings and favourites of heaven can have? is not an ounce of pure gold more valuable than many pounds of guilded brass? what though the dews of Helicon descend not upon my head, if in the mean time the sweet influences of Sion fall upon my heart? O my God! How much soever o∣thers are elated by the light of their knowledge, I have cause with humility to adore thee for the heavenly heat with which thou hast warmed my affections,

Pause a while my soul opon this point. With what seed is my heart sown,* 1.4 and of what kind are those things wherein I excel others? are they indeed speciall seeds of grace, or common gifts and naturall excellencies? If the latter, little cause have I to pride my self in them, were they ten thou∣sand times more then they are. If these things be indeed the things that accompany salvation, the seed of God, the true and real work of grace, Then (1) how comes it to pass that I never found any throws or travelling pangs in the pro∣duction of them? Its affirmed, and generally acknowledged that the new creature is never brought forth without such pains, and compunctions of heart, Act. 2. 37. I have in∣deed often felt an aking head, whilst I have read and studied to increase my knowledge; but when did I feel an aking heart for Sin? Oh, I begin to suspect, that it is not right. Yea, (2) and my suspition increases whiles I consider that. grace is of an humbling nature, 1 Cor. 15. 10. Lord, how have I been elated by my gifts and valued my self above what was meet? O how have I delighted in the noise of the Pharisees trumpet! Mat. 6. 2. No musick so sweet as that Say, O my consicience, have I not delighted more in the Theater, than the closet? in the praise of men, than the ap∣probation of God? Oh, how many evidences dost thou pro∣duce against me? Indeed these are sad symptoms that I have shewed thee, but there is yet another which renders thy case more suspitious yet; yea, that which thou canst make no ra∣tional defence against, even the ineffectualness of all thy

gifts and knowledge to mortifie any one of all thy lusts. It's beyond all dispute, that gifts may, but grace cannot consist without mortification of sin, G••l. 5. 24. Now what lust hath fallen before these excellent parts of mine? Doth not pride, passion, covetousness, and indeed the whole body of ••in live and thrive in me as much as ever? Lord, I yield the cause, I can defend it no longer against my conscience, which ca••ts and condemns me by full proof, to be but in a wretched, cursed lamentable state, notwithstanding all my knowledg and flourishing gifts. O shew me a more excellent way Lord! That I had the sincerity of the poorest Saint; though I should lose the applause of all may parts: with these I see I may go to hell, but without some better thing, no hope Of heave••.

The Poem.

GReat difference betwixt that seed is found, With which you sow your several plots of ground. Seed-wheat doth far excel in1 1.5 dignity, The cheper Barley, and the cour••er Rye. Though in themselves they good and wholsome are; Yet these with choicest wheat may not compare, Mens hearts like fields are sowed with different grain; Some baser, some more noble; some again Excelling2 1.6 both the former: more than wheat Excels that grain, your swine, and horses eat. For principles of meer morality, Like Cummin, Barley, Fitches, Pease, or Rye: In those mens hearts are often to be ••ound, Whom yet the Scripture calleth3 1.7 cursed ground. And nobler principles than these sometime Cal'd4 1.8 common grace, and spiritual gifts which shine In some mens heads, where is their habitation; Yet they are no companions of Salvation. These purchase5 1.9 honour both from great and small; But I must tell thee that if this be all;

Though like an6 1.10 Angel in these gifts thou shine, Amongst blind mortals, for a little time: The days's at hand, when such as thou must take Thy lot with7 1.11 devils in th'infernal lake. But principles of special saving grace, Whose seat is in the8 1.12 heart, not head or face: Like sollid wheat, sown in a fruitful field Shall spring and flourish, and at last will yield. A glorious9 1.13 harvest of eternal rest, To him that nourish'd them within his breast. O grace! how orient art thou! how divine! What is the glory of all1 1.14 gifts to thine! Disseminate this seed within my heart, My God I pray thee, though thou shouldst impart The less of gifts; then I may truly say, That thou hast shew'd me, the more excellent way.

Notes

• * 1.1

  Upon the seed Corn.
• * 1.2

  Like a precious stone in a toads head.
• * 1.3

  The gracious souls Reflecti∣on.
• * 1.4

  The deceived souls Re∣flection.
• 1 1.5

  Isa. 28. 25.
• 2 1.6

  Prov. 12. 26
• 3 1.7

  Mat. 19. 20.
• 4 1.8

  Heb. 6. 9.
• 5 1.9

  1 Cor. 1. 26.
• 6 1.10

  1 Cor. 13. 1.
• 7 1.11

  Mat: 7 22.
• 8 1.12

  Rom. 10. 10
• 9 1.13

  Gal. 6. 8.
• 1 1.14

  1 Cor. 12. 31.