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.

THE FIRST PART OF HUSBANDRY Spiritualized. (Book 1)

CHAP. I.

In the laborious Husbandman you see,* 1.1 What all true Christians are, or ought to be.

OBSERVATION.

The imployment of the Hsbandman is by all acknowledged, to be very laborious; there is a multiplicity of business incumbent on him. The end of one work, is but the beginning of another. Every season of the year brings its proper work with it: Sometimes you find him in his Fields, dressing, plowing, sowing, harrowing, weeding, or reaping; and some∣times in his Barn, threshing, or winnowing; some∣times

in his Orchard, planting, graffing, or pruning his trees, and sometimes among his Cattel: so that he hath no time to be idle. And as he hath a multiplicity of business, so every part of it is full of toyl, and spending labour: He eats not the bread of idleness, but earns it before he eats it; and as it were, dips it in his own sweat, whereby it becomes the sweeter to him. Though sin brought in the Husband∣mans sweat, Gen. 3. 19. yet now not to sweat would increase his sin, Ezek. 16. 49.

APPLICATION.

BEhold here the life of a serious Christian, shadowed forth to the life. As the life of a Husbandman, so the life of a Christian is no idle, or easie life. They that take up Reli∣gion for ostentation, and not for an occupation; and those that place the business of it in notions, and idle speculations, in forms, gestures, and external observances, may think, and call it so: but such as devote themselves unto it, and make Religion their business, will find it no easie work to exercise themselves to godliness. Many there are, that affect the re∣putation and sweet of it, who cannot endure the labour, and sweat of it. If men might be indulged to divide their hearts betwixt God and the World, or to cull out the cheap and easie duties of it, and neglect the more difficult and costly ones, it were an easie 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 easie. This will be evi∣dent, 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 hath much to do, many things to look after; but the Christian more: If we respect the extensive∣ness of his work, he hath a large field indeed to labour in, Psal. 119. 96. The commandment is exceeding broad; of a vast extent and latitude, comprizing not only a multitude of ex∣ternal

acts, and duties, and guiding the Offices of the outward man about them, but also taking in every thought and moti∣on of the inner man within its compass.

You find in the Word, a world of work cut out for Chri∣stians; there's hearing work, praying work, reading, medi∣tating, and self-examining work; it puts him also upon a con∣stant watch over all the corruptions of his heart. Oh, what a world of work hath a Christian about them? For of them he may say, as the Historian doth of Hannibal, They are never quiet, whether conquering, or conquered. How many weak languishing graces hath he to recover, improve, and streng∣then? There is a weak faith, a languishing love, dull and faint desires to be quickned and invigorated. And when all this is done, what a multitude of work do his several relations exact from him? he hath a world of business incumbent on him, as a parent, child, husband, wife, master, servant, or friend; yea, not only to friends, but enemies. And beside all this, how many difficult things are there to be born and suf∣fered for Christ? and yet will not God allow his people in the neglect of any one of them: neither can he be a Christian that hath not respect to every command, and is not holy, in all manner of conversation, Psal. 119. 6. 2 Pet. 3. 11. every one of these duties, like the several spokes in a wheel come to bear in the whole round of a Christians conversation: so that he hath more work upon his hands than the Hus∣bandman.

The Husbandman's work is confessed to be Spending [ 2] work, but not like the Christians. What Augustus said of the young Roman, is verified in the true Christian, Quicquid vult válde vult. Whatsoever he doth in Religion, he doth to purpose. Under the Law, God rejected the Snail and the Ass, Levit. 11. 30. Exod. 13. 13. And under the Gospel, he allows no sluggish lazy Professor, 1 Tim. 5. 11, 13. Sleepy duties are utterly unsuitable to the living God; he will have the very spirits distilled and offered up to him in every duty, Ioh. 4. 24. he bestows upon his people the ve∣ry substance and kernel of mercies, and will not accept from them the shells and shadows of duties; not the skin,

but the inwards, and the fat that covereth the inwards, was required under the Law, Exod. 29. 30. And every sacrifice under the Gospel, must be sacrificium medullatum, a sacrifice full of marrow; observe the manner in which their work is to be performed.

Rom. 12. 11. in serving God, servent in spirit, or hissing hot.

2 Pet. 1. 10. in securing salvation, diligent; or doing it throughly, and enough.

1 Tim. 4. 7. in godliness, exercising, or stripping them∣selves, as for a race.

Luke 13. 24. in the pursuit of happiness, striving, even to an agony.

Act. 26. 7. in prayer, serving God instantly; or in a stretched-out manner; yea, pouring out their hearts before him, Psal. 62. 8 as if the body were left like a dead corps upon the knees, whilst the spirit is departed from it, and ascended to God. This is the manner of his work: judge then how much harder this work is, than to spend the sweat of the brow in manual labour.

[ 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 busie devil, disorder and spoyl his work every day. The Christian finds not his heart in the morning, as he left it at night; and even when he is about his work, how many set-backs doth he meet with? Satan stands at his right hand (the working hand) to resist him, Zech. 3. 1. when he would do good, evil (the evil of his own heart and nature) is present with him.

[ 4] The Husbandman hath some resting days, when he throws aside all his work, and takes his recreation; but the Chri∣stian hath no resting day, till his dying day; and then he shall rest from his labours. Religion allows no idle dayes, but requires him to be always abounding in the work of the Lord, 1 Cor. 15. 58. When one duty is done, another calls for him; the Lord's day is a day of rest to the Husbandman; but no day in the week so laborious to the Christian. O 'tis a spending day to him. When he hath gathered in the crop of

one duty; he is not to sit down satisfied therewith, or say as that rich worldling did, Luke 12. 19. Soul take thine ease, thou hast goods laid up for many years, but must to plow again, and count it well if the Vintage reach to the seed-time, Lev. 26. 5. I mean, if the strength, influence, and comforts of one duty, hold out to another duty; and that it may be so, and there be no room left for idleness, God hath appointed ejaculatory prayer, to fill up the intervals, betwixt stated and the more solemn duties. These are to keep in the fire, which kindled the morning, sacrifice, to kindle the evening sacrifice. When can the Christian sit down and say, now all my work is ended, I have nothing to do, without doors, or within?

Lastly, There is a time when the labour of the Husband∣man is ended; old age and weakness takes him off from all imployment; they can only look upon their labourers, but cannot do a stroke of work themselves; they can tell you what they did in their younger years, but now (say they) we must leave it to younger people; we cannot be young always: but the Christian is never super-annuated as to the work of Religion; yea, the longer he lives, the more his Master ex∣pects from him. When he is full of dayes, God expects he should be full of fruits, Psal. 9. 14. They shall bring forth fruit in old age, they shall be fat and flourishing.

REFLECTIONS.

HOw hard have I laboured for the meat that perisheth? [ 1] prevented the dawning of the day,* 1.2 and laboured as in the very fire, and yet is the Christians work harder than mine? Surely then, I never yet understood the work of Christianity. Alas! my sleepy prayers, and formal duties, even all that ever I performed in my life, never cost me that pains, that one hour at plow hath done. I have either wholly neg∣lected, or at best, so lazily performed religious duties, that I may truly say, I offer to God what cost me nothing. Wo is me poor wretch! How is the judgment of Corah spiritually executed upon me? The earth opened her mouth, and swal∣lowed

up his body, but it hath opened its mouth and swal∣lowed up my heart, my time, and all my affections. How far am I from the Kingdom of God!

[ 2] And how little better is my case, who have indeed profes∣sed Religion, but never made it my business?* 1.3 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 thou also (O my soul) go about thy work;* 1.4 though upright in the main, yet how little zeal and activity dost thou express in thy duties? Awake love and zeal, feest thou not the toyl and pains men take for the world? how do they prevent the dawning of the day? and labour as in the very fire till night; and all this for a trifle! should not every drop of sweat which I see trickle from their brows, fetch (as it were) a drop of blood from my heart? who am thus convinced and reproved of shameful la∣ziness, by their indefatigable diligence. Do they pant after the dust of the earth? Amos 2. 7. and shall not I pant after God? Psal. 42. 1. Ah, my soul! It was not wont to be so with thee, in the dayes of my first profession. Should I have had no more communion with God in duties then, it would have broken my heart: I should have been weary of my life. Is this a time for one to stand idle, who stands at the door of eternity? What, now slack-handed, when so neer to my everlasting rest! Rom. 13. 11. or hast thou found the work of God so unpleasant to thee? Prov. 3. 17. or the trade of godliness so unprofitable? Psal. 19. 11. Or know∣est thou not, that millions now in hell perished for want of serious diligence in Religion? Luke 13. 34. or doth my diligence for God, answer to that which Christ hath done and suffered, to purchase my happiness? or to the preparations he hath made in heaven for me? or dost thou forget that thy

Masters eye is alwayes upon thee, whilst thou art lazing and loytering? 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! rouze up thy self, and fall to thy work, with a diligence answerable to the weight thereof: for it is no vain work concerning thee, it is thy life.

The Poem.

Religion WHEN advanc'd in power,* 1.5 Will make you HUSBAND every hour. 'Twill make MEN strive with all their might, And therein FIND a sweet delight.* 1.6 If there were NOUGHT besides that pay,* 1.7 Christ gives TO cheer us in our way;* 1.8 Should we not DO the best we can? For there's NO such reward from man.* 1.9 Shall others WORK,* 1.10 and not regard Their strength; TO get a small reward?* 1.11 Whilst we TURN slugs, and loyter thus? Oh that THEIR zeal might quicken us!* 1.12 Why are our HANDS, and feet so slow,* 1.13 When we UNTO our business go? How can we THEN Christ's pay expect,* 1.14 And yet the CHRISTIANS work reject? If this,* 1.15 then ALSO that embrace Them both: IF not, we both disgrace. Some if THEY could these two divide,* 1.16 T'would PLEASE them well, with Christ to side, But if they MAY not,* 1.17 then it were As good CEASE pleading, they'l not hear. Rouze up FROM sloth,* 1.18 (my soul) betake Thee to thy WORK, no cavils make O strive, AND try! Saints say that even The pain they TAKE,* 1.19 hath much of heaven.* 1.20 But yet THEIR best wine's kept till last,* 1.21 Their rest, and EASE comes all so fast.* 1.22

CHAP. II.

The hardest labourers, are the thriving men. If you'l have thriving souls, be active then.

OBSERVATION.

INdustry and diligence is the way to thrive and grow rich in the world.* 1.23 The earth must be manured, or its increase is in vain expected; Qui fugit molam, fugit farinam; he that refuses the mill, refuses the meal, (saith the Proverb) the dili∣gent soul shall be made fat. Solomon hath two proverbs con∣cerning thriftiness and increase in the world. In Prov. 10. 4. he saith, The hand of the diligent maketh rich. And v. 22. he saith, The blessing of the Lord maketh rich. These are not contradicto∣ry, but confirmatory each of other; one speaks of the principal, the other of the instrumental cause. Diligence without Gods blessing will not do it; and that blessing cannot be expected without diligence; therefore Husbandmen ply their business with unwearied pains, they do even lodge in the midst of their labours, as that good Husband Boaz did, Ruth 2. 3. they are parsimonious of their time, but prodigal of their sweat and strength, because they find this to be the thriving way.

APPLICATION.

AS nature opens her treasures to none but the diligent, so neither doth grace. He that will be rich, must be a painful Christian; and whosoever will closly ply the trade of godliness, shall comfortably and quickly find, That in keep∣ing Gods commands there is great reward, Psal. 19. 11. God is a bountiful rewarder of such as diligently seek him, Heb. 11. 6. They must not indeed work for wages,* 1.24 nor yet will God suf∣fer their work to go unrewarded; yea, it sufficiently rewards it self, 1 Tim. 6. 6. and its reward is twofold, (1) present, and in part; (2) future and in full, Mark 10. 29, 30. Now in this time an hundred-fold, even from suffering, which seems the most unprofitable part of the work, and in the world to come, life everlasting. If you ask what present

advantage Christians have by their diligence? I answer, as much and more than the Husbandman hath from all his toyls and labours. Let us compare the particulars, and see what the Husbandman gets, that the Christian gets not also. Com∣pare your gains, and you'l quickly see the odds.

You get credit and reputation by your diligence; 'tis a [ 1] commendation and honour to you, to be active and stirring men: But how much more honour doth God put upon his laborious servants? 'Tis the highest honour of a creature, to be active and useful for its God. Saints are called vessels of honour, as they are fitted for the Masters use, 2 Tim. 2. 21. Wherein consists the honour 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, Ezek. 44. 10, 11. is yet preferred by David before the service of the greatest Prince on earth, Psal. 84. 10. 'Tis no small honour to be active for God.

You have this benefit by your labour, that thereby you [ 2] 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 become impeccant? and resolve it thus: That they are secured from sin, by the beatifical vision; and sure-I am, that the visions of God, not only in glory, but now also in duty, are mar∣vellous defences against sin; and they that are most active for God, have the fullest and clearest visions of God, Ioh. 14. 21.

You have this benefit by your labour, that it tends much [ 3] to the health of your bodies. The Christian hath this bene∣fit by his labour, that it tends to a faithful state of soul; The way of the Lord is strength to the upright, Prov. 10. 29. As those that follow their daily labours in the field, have much more health than Citizens that live idly, or Scholars that

live a sedentary life. So the active Christian enjoys more spiritual health, and is troubled with fewer complaints than others.

[ 4] By diligence in your civil imployments, you preserve your estates, and are kept from running behind-hand in the world. Bayliffs trouble not such mens doors; they usually have the fore-foot of their neighbours. And by activity and diligence for God, souls are kept from backsliding, and run∣ing back in their graces and comforts. Remissions and inter∣missions 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, Eccl. 5. 12. Rest is sweet to a labouring man, whether he eat little or much. But the diligent life of a Christian makes the clods of the valley, his grave sweet un∣to him, 2 Cor. 1. 12. 2 King. 20. 3. Remember now, O Lord, how I have walked before thee, &c. Think Christian, how sweet it will be for thee when thou comest to dye; to say then as thy Redeemer did, when near his death, Ioh. 17. 4, 5. I have finished the work thou gavest me to do; and now, O Father, glo∣rifie me with thine own self.

[ 6] The expence of your sweat fills your purses, you get estates by your diligence and labour; but what are your gains to the gains of Christians? They can get in an hour, that which they will not part with for all the gold and silver on earth, Prov. 3. 14.

So that compare these labourers as to all their advantages, and you shall see, that there is no trade like that which the diligent Christian drives.

REFLECTIONS.

[ 2] Blush then, O my soul, at the consideration of thy lazi∣ness and sloth,* 1.25 which is attended with so many spiritual wants! and can I wonder at it, when I refuse the painful way of du∣ty, in which the precious fruits of Godliness, are only to be found? If these fruits lay upon the surface of duty, or could be had with wishes, I should not want them; but to dig

deep and take pains I cannot. My desires, like those of the sloathful man, kill me, because my hands refuse to labour, Pro. 21. 25. If every duty were to be rewarded presently with gold, would I not have been more assiduous in them, than I have been? And yet I know that a heart full of the grace and comfort of the holy Ghost, is better than a house full of gold and silver. O what a composition of stupidity and sloth am I! I have been all for the short cut to comfort, when con∣stant experience teacheth, that the farther way about, by painful duty, is the nearest way to it. What pains do Hus∣bandmen take? what perils do Seamen run, for a little gain? O sluggi••h heart! wilt thou do nothing for eternal treasures?

Secondly, if there be such great rewards attending dili∣gence [ 2] in duty, then why art thou so apt (O my soul) to cast off duty, because thou findest not present comfort in it? how quickly am I discouraged, if I presently find not what I ex∣pect in duty? Whereas, the Well is deep, and much pains must be taken to draw up those waters of joy, Isa. 12. 3. there is a golden vein in the mount of duty, but it lyes deep; and because I meet not with it as soon as I expect, my lazy heart throws by the shovel, and cryes, Dig I cannot.

Thirdly, if this be indeed the rich and thriving trade,* 1.26 why [ 3] 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 imployed that time in communion with God, would it not have turn'd to a better account? Think'st thou in earnest, O my soul, that God hath indowed thee with such excellent faculties, capable of the most divine and heavenly imploy∣ments, or that Iesus Christ hath shed his invaluably precious bloud, or that he hath sent forth the glorious spirit of holi∣ness, and all this to fit men for no higher or nobler imploy∣ments than these?

Is this the end of thy wonderful creation? Doth God whirl about the heavens in endless revolutions, to beget time for this? or doth he not rather expect that the weightiest work should engross thy greatest strength, and choicest hours? O, that I could once consider, what a good Master

Christians serve, who will not only abundantly reward them at night; but brings them their food into the field to in∣courage them in their labour! What pity is it, that so good a Master should be so badly served as he hath been by me! Heark, how he pleads to gain my heart.

The POEM, by way of Dialogue be∣twixt Christ and the world.

CHRIST.

O Why so free of sweat and time? For what e're long will not be thine.* 1.27 Or if it might,* 1.28 thou sell'st to loss, A precious soul for lasting dross.* 1.29 Those weary hands, and toyling brains, Might be imploy'd for better gains. Wouldst thou but work as hard for me,* 1.30 As for the world,* 1.31 which cozens thee? Thy gains should be a thousand fold: For my revenues more then gold.* 1.32

WORLD.

Soul, I have alwayes found thee willing; Rather by me to earn a shilling; Than trust uncertain things which lye, Beyond thee in eternity. Shall things unseen now tempt thee? tush, A bird in hand's worth two i'th bush: I pay thy wages down in hand, This thou canst feel, taste, understand. O let not such a vain pretence, Prevail against thy very sence.

CHRIST

Thus beasts are led,* 1.33 thus birds are snar'd, Thus souls for ruine are prepar'd.* 1.34 What?* 1.35 trust no farther then you see, You'l trust a thief as far as me. Deluded wretch, will naught but fight And sence convince thee?* 1.36 O how right How just is God?* 1.37 whose direful scourge Such Arguments in hell shall urge.* 1.38

WORLD.

Christ threatens wrath to come, but I Do threaten thee with poverty. And why wilt thou thy self, and those That are so dear, to want expose? Come, s••e the Saints; for all their brags: How well they thrive, they'r cloath'd with rags.

CHRIST.

If my dear Saints in rags do go, 'Tis not Religion cloaths them so;* 1.39 But by such wants the Lord prepar••s* 1.40 Their souls, against thy killing snares,* 1.41 They all are heirs, though under age;* 1.42 Expectants of their heritage.* 1.43 Kept short for present, yet contemn A change with those that scoff at them.* 1.44

WORLD.

It is in vain to plead, for I With present things charm powerfully. What e're thou offer'st, they'l despise; I hold them prisoners by their eyes.

CHRIST.

If they will serve no other Lord,* 1.45 Then let it stand upon record* 1.46 Against their souls that they refus'd My wages,* 1.47 and my grace abus'd. Remember this when they shall see All turn'd to ashes that's in thee.* 1.48

ANOTHER.

NOne will deny, but those are blessed pains, Which are attended with the richest gains. Grant this, and then most. clearly 'tis inferr'd, Soul-work to all deserves to be preferr'd. This is an unknown trade, Oh, who can count, To what the gains of godliness amount? For one poor shilling, O, what resks some run? Some toyling as i'th fire, from Sun to Sun! Whereas one hour spent with God brings in Such heavenly treasures, that poor souls have been Inrich'd for ever. Even as you see A Princes Favourite upon the knee, Can in an hours time more wealth obtain, Than all your lives by labour you can gain. Prayer gains are great, and quick returns are made, Sure then the Christian drives the richest trade. 'Tis true, the hypocrite that never drove A serious trade for heaven may bankrupt prove; But holy souls which mind, and closely ply Their business, greatly are enrich'd thereby. The difference 'twixt the one, and t'others best By such a Simile as this exprest. As in a Summers day you often see, The wanton Butterfly and painful Bee;

On fragrant flowers fix, whence one doth strive To bear his precious burden to the Hive: The others pains no profit with it brings, His time is spent in painting of his wings. When winter comes, the Bee hath full supplies, The other creeps into an hole and dyes. Like different events shall be betwixt The painful Saint, and lazy Notionist.

CHAP. III.

The plowman sings and whistles though he sweat,* 1.49 Shall Christians droop, because their work is great?

OBSERVATION.

THough the labours of Husbandmen are very great and toylsom, yet with what cheerfulness do they go through them? It is very delightful to hear the melody they make by whistling, as they follow the Plow; yea, the very horses have their Bells, which make a pleasant noise. Horses (saith Mr. Fuller) will do more for a whistle, than a whip; and their Bells do as it were, gingle away their weariness. I have been often delighted with this Country musick, whereby they sweeten their hard labours with an innocent pleasure, and verifie the saying of the Poet:

Ovid.

Tempus in agrorum cultu confumere dulce est. Although they plow from morning until night. Time steals away with pleasure and delight.

APPLICATION.

BUt how much greater cause have the people of God to address themselves unto his work, with all cheerfulness of spirit? And indeed, so far as the heart is spiritual, it de∣lights

in its duties. 'Tis true, the work of a Christian is painful, and much more spending than the Husbandmans (as was opened Chap. 1.) but then it as much exceeds in the de∣lights and pleasures that attend it. What is the Christians work, but with joy to draw water out of the wells of salvation? Isa. 12. 3. You may see what a pleasant path the path of du∣ty is, by the cheerfulness of those that have walked in them, Psal. 119. 14. I have rejoyced in the way of thy judgment, as much as in all riches. And by the promises that are made to such, Psal. 13 8. 5. Yea, they shall sing in the ways of the Lord, for great is the glory of the Lord. And again, You shall have a song as in the night, when an holy solemnity is kept, and glad∣ness of heart, as when one goeth with a pipe, to come to the moun∣tain of the Lord, to the mighty one of Israel, Isa. 30. 29.

And lastly, by the many commands, whereby joy in the wayes of the Lord is made the duty of the Saints. Rejoyce in the Lord, ye righteous, for praise is comely for the upright, Psa. 97. 12. Rejoyce, and again I say rejoyce. Phil. 4. 4. Where the command is doubled; yea, not only simple rejoycing, but the highest degree of that duty comes within the com∣mand, Psal. 132. 9, 16. Shout for joy, all ye that are upright in heart. And Luke 6. 22, 23. they are bid, to leap for joy, when about the difficult'st part of their work, and that you may see there is sufficient ground for it, and that it is not like the mad mirth of sinners, be pleased to consider,

[ 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 ravishing and delight∣some 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 Sun-shine? or sad, that abide in the foun∣tain of all delights? and walk with him whose name is the God of all comfort, 2 Cor. 1. 3. In whose presence is the ful∣ness of joy, Psal. 16. 11. O what an Angelical life doth a Christian then live!

[ 2] Or (2ly.) If we consider the variety of spiritual imploy∣ments, varietas delectat. Change of employment, takes off

the tediousness of Labour. Variety of voices please the ear: variety of colours delight the eye; the same meat prepared several wayes, pleases the palate more, and clogs it less. B••t O the variety of choice dishes wherewith God entertains his people in a S••bbath! as the Word, Prayer, Sacraments, &c. Isa. 58. 13. If thou call the Sabbath thy delights; or as Tremelius renders it. thy delicate things. My soul (saith David) shall be satisfied as with marrow and fatness, Psal. 63. 5.

Or, lastly, if we consider the suitableness of this work, to a regenerate soul. Is it any pain for a bird to flye? or a fish to swim? Is the eye tired with beautiful objects? or the [ 3] ear with melodious sounds? As little can a spiritual soul be wearied with spiritual and heavenly exercises, Rom. 7. 22. I delight in the Law of God, after the inner man. Gravia non gra∣vitant in eor••m loco (saith the Philosopher) weighty things are not heavy in their own element, or center. And surely, God is the center of all gracious spirits. A Saint can sit from morning to night to hear discourses of the love and loveli∣ness of Iesus Christ. The fight of your thriving flocks and flourishing fields, cannot yield you that pleasure which an up∣right soul can find in one quarter of an hours communion with God. They that are after the flesh (saith the Apostle Rom. 8. 5.) do mind the things of the flesh, and they that are after the spirit, the things of the spirit. But then, look how much heaven∣ly objects transcend earththly ones, and how much the soul is more capable of delight in those objects, than the gross and duller senses are in theirs; so much doth the pleasure arising from the duty, excel all sensitive delights on earth.

REFLECTIONS.

How am I cast and condemned by this,* 1.50 may I say; who never favoured this spiritual delight in holy duties. When I am about my earthly employments; I can go on unweariedly, from day to day; all the way is down hill to my nature: and the wheels of my affections being oyled with carnal delight, run so fast, that they have need most times of trigging. Here I rather need the curb, than the spur. O, how fleet and nim∣ble

are my spirits, in these their pursuits! But O, what a slug am I in religious duties! Sure if my heart were renewed by grace, I should delight in the law of God, Rom. 7. 22. All the world is alive in their wayes, every creature injoyes 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 incom∣parable pleasures to be found therein: but such a carnal heart as mine favours them not.

I cannot say, but I have found delight in Religious duties but they have been only such as rather sprang from the ostentation of gifts and applauses of men,* 1.51 than any sweet and real communion I have had with God through them; they have rather proved food and fewel to my pride, than food to my soul. Like the Nightingale I can sing sweetly, when I ob∣serve others to listen to me, and be affected with my mu∣sick. O, ••alse deceitful heart, such delight as this will end in howling! were my spirit right, it would as much delight in retirements for the enjoyment of God, as it doth in those duties that are most exposed to the observation of man. Wilt such a spring as this maintain a stream of affections; when carnal motives fail? What wilt thou answer (O my soul) to that question, Io•• 27. 9, 10. Will God hear his cry when trou∣ble comes upon him? Will he delight himself in the Almighty? Will he alwayes call upon God? What wilt thou reply to this question? Deceive not thou thy self, O my soul! thou wilt doubtless be easily perswaded to let go that thou never de∣lightedst in; and from an hypocrite in Religion, quickly be∣come an Apostate from Religion.

From all this,* 1.52 the upright heart takes advantage to rouze up its delight in God, and thus it expostulateth with it self: Doth the Plowman sing amidst his drudging labours, and whistle away his weariness in the fields, and shall I droop amidst such heavenly imployment? O my soul, what want'st thou here, to provoke thy delight? if there be such an affe∣ction as delight in thee, methinks, such an object, as the bles∣sed face of God in 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 imployed for God? No sooner were they created, but they sang to∣gether, and shouted for joy, Iob 38. 7. How did they fil the Aire with heavenly melody, when sent to bring the joyful tydings of a Saviour to the world? Ascribing glory to God in the highest, even to the highest of their powers: yea, this delight would make all my duties Christ-like; and the nearer that pattern, the more excellent. He delighted to do his Fathers will, it was to him meat and drink, Psal. 40. 7 Iohn 4. 32, 34.

Yea, it would not only ennoble, but facilitate all my duties, and be to me as wings to a bird flying, or failes to a a ship in motion, Non tardat uncta rota; oyled wheels run freely; Or ever I was aware, my soulmade me like the chariots of Aminadab. O, what is the reason (my God) my delight in thee should be so little? Is it not, because my unbelief is so great? Rouze up my delights, O thou fountain of pleasure! and let me swim down the stream of holy joyes in duty, into the boundless Ocean of those immense delights that are in thy presence, and at thy right hand for evermore.

The Poem.

O What a1 1.53 dull, despondent heart is mine? That takes no more2 1.54 delight in things divine, When all the Creatures both in heaven and earth: Enjoy their3 1.55 pleasures, and are big with mirth. 4 1.56 Angels and Saints that are before the Throne; In extasies, and raptures every one. Perpetually is heled: Each blessed spirit The purest5 1.57 highest joyes; doth there inherit. The Saints on earth, in their imperfect state; Those Peerless joyes by6 1.58 faith do antedate. To natural men, who favour not this pleasure; Yet bounteous nature doth unlock her treasure Of7 1.59 sensitive delights, Yea, strange to tell; Bold sinners8 1.60 rant it all the way to hell.

Like fifh that play in Iordans silver stream; So these in sensual lusts: and never dream Of that dead Sea, to which the stream doth tend: And to their pleasures puts a9 1.61 fatal end. Yea1 1.62 birds, and2 1.63 beasts as well as men, enjoy Their innocent delights. These Chirp and play; The cheerful birds among the branches sing▪ And make the neighboring groves with musick ring. With various warbling notes they all invite, Our ravisht ears, with pleasure and delight. The new faln Lambs3 1.64 will in a Sun-shine day, About their feeeding dams jump up and play Are4 1.65 Cisterns sweet? and is the fountain bitter? Or can the Sun be dark, when glow-worms glitter? Have5 1.66 instruments, their sweet melodious airs? All creatures their delights, and Saints not theirs? Yea, theirs6 1.67 transcend these sensual ones, as far; As noon day Phebus doth a twinkling star, Why droop I then, may any creature have A Life like mine for pleasure? Who ere gave The like7 1.68 encouragement that Christ hath given, To do his will on earth, as 'tis in heaven?

CHAP. IV.

Corn Land must neither be too fat,* 1.69 nor poor? The middle state suits best with Christians sure.

OBSERVATION.

HUsbandmen find by experience, that their arable Lands m••y be dr••ft too much, as well as too little. If the soil be over rank, the seed shoots up so much into the stalk, tha•• it seldome ears well; and if too thin and poor, it wants its due nutriment, and comes not to perfection. Therefore their care is to keep it in heart, but not to overdress or un∣derdress

its. The end of all their cost and paines about it is fruit; and therefore reason tells them, that such a state and temperament of it, as best fits it for fruit, is best both for it and them.

APPLICATION.

AND doth not spiritual experience teach Christians, that a mediocrity and competency of the things of this life, best fits them for the fruits of obedience, which is the end and excellency of their beings? A man may be over∣mercied as well as over afflicted. Rare fumant foelicibus arae, the altars of the rich seldome smoke. When our outward injoy∣ments are by providence shaped and fitted to our condition, as a suit is to the body, that fits close and neat, neither too curt nor long; we cannot desire a better condition in this world. This was it that wife Agur requested of God. Prov. 30. 8, 9. Give me neither Poverty nor Riches, but feed me with food conve∣nient for me, least I be full and deny thee? and say who is the Lord, or lest I be poor and steal, and take the name of my God in vain. Against both he prayes equally, not absolutely; that had been his sin, but comparatively and submissively to the will of God. He had rather, if God see it fit, to avoid both these ex∣treams; but what would he have then? Why food conve∣nient. Or, according to the Hebrew, give me my prey or statute bread; which is a Metaphor from birds that flye up and down to prey for their young, and what they get they di∣stribute among them; they bring them enough to preserve their lives, but not more than enough to lye mouldering in the nest. Such a proportion Agur desired; and the reason why he desired it, is drawn from the danger of both the ex∣treams. He measured (like a wise Christian) the conveniency or inconveniency of his estate in the world, by its suitableness or unsutableness to the end of his being; which is the service of God. He accounted the true excellency of his life to con∣sist in its reference and tendency to the glory of his God; and he could not see how a redundancy or too great a penury of earthly comforts, could fit him for that, but a middle estate

equally removed from both extreams, best fitted that end•• And this was all that good Iacob, who was led by the same spirit lookt at, Gen. 28. 20. And Iacob vowed a vow say∣ing▪ if God will be with me, and keep me in the way that I go, and will give me bread to eat and rayment to put on so that I come again to my fathers house in peace then shall the Lord be my God. Poor Iacob, he desires no great matters in the world, food and rayment will satisfie him; in spiritual things his desires are boundless; he is the most greedie and unsatisfied man in the world, Hos. 12. 4. but in the matters of this life, if he can get from God but off am & aquam, a morsel of meat, and a mouth full of water, he will not envy the richest Craesus or Crassus upon earth. Meat and drink are the riches of Chri∣stians, Divitiae sunt adleg em natura composita paupertas (saith Pomponius Attius)* 1.70 riches are such a poverty or mediocrity as hath enough for natures uses; and such a state is best ac∣commodated, both to the condition and to the desires of a Saint.

[ 1] 1. To his condition, for what is a Saint but a Stranger and Pilgrim upon earth, a man in a strange Countrey tra∣velling homeward? So David professed himself, Psal. 119. 19. I am'a stranger in this earth. And so those worthies, who are now at home in heaven, Heb. 11. 13. they professed them∣selves to be strangers and Pilgrims upon earth, and to seek a Countrey; a viaticum contents a traveller, he will not cum∣ber himself with superfluous things which would rather clog and tire, than expedite and 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 hath much work to do, a race to run, and is loath to be clog'd or have his foot in the snare of the cares or pleasures of this life. He knows that fulness expo∣ses to wantonness and irreligion, Deut. 6. 12. Hos. 13. 6. Tis hard, in the midst of so many tempting objects, to keep the golden bridle of moderation upon the affections. The heart of a Christian, like the Moon, commonly suffers an eclipse when it is at the full, and that by the interposition of the earth.

It was Solomons fulness that drew out and dissolved his spi∣rits, and brought him to such a low ebb in spirituals, that it remaines a question with some, Whether he ever recover∣ed 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, extream poverty is no less ex∣posed to sin and danger, Levit. 6. 2, 3, 4. As high and lofty trees are subject to storms and tempests, so the lowest shrubs to be brows'd on by every beast: and therefore, a Saint de∣sires a just competency as the fittest, because the freest estate.

A gracious person desires no more but a competency, be∣cause there is most of God's love and care discovered in giv∣ing [ 2] in our daily bread, by a daily providence. It is betwixt such a condition, and a fulness of creature-provisions in our hand, as it was betwixt Egypt and Canaan; Egypt was wa∣ter'd with the foot from the River Nilus, and little of God was seen in that mercy; but Canaan depended upon the dews and showers of heaven; and so, every shower of rain was a refreshing shower to their souls, as well as bodies. Most men that have a stock of creature-comforts in their hands, look upon all as coming in an ordinary natural course, and 〈◊〉〈◊〉 very little of God in their mercies. Pope Adrian built a Colledge at Lovain, and caused this inscription to be writ∣ten, in letters of Gold on the gates thereof; Trajectum planta∣vit, Lovanium rigavit, Caesar dedit incrementum. (i. e.) Vtrecht planted me, Lovain water'd me, and Caesar gave the increase. One to reprove his folly, wrote underneath, Hic Deus Nihil fecit; Here God did nothing. Carnal men, they sow, and reap, and eat, and look no farther.

But now, when a man sees his mercies come in by the spe∣cial and assiduous care of God for him, there is a double sweetness in those mercies; the natural sweetness which comes from the creature it self, every one, even the beasts can tast that as well as thee; but besides that, there is a spi∣ritual sweetness, far exceeding the former, which none but a

believer tasts: and much of that comes from the manner in which he receives it, because it comes (be it never so course or little) as a Covenant mercy to him. He hath given bread to them that fear him, he is ever mindful of his Covenant, Psal. 111. 5. Luther, who made many a meal upon a broiled Herring, was wont to say, Mendicato pane hic vivamus, an non hoc ••ulchre sarcitur in eo, quod pascimur pane cum angelis & vita aeterna, Christo & Sacramentis; Let us be content with course fare here, have we not the bread that came down from heaven? do we not feed with Angels; a pregnant instance of the sweetness of such mercies is given us by a worthy Divine of our own,* 1.71 Mr. Isaac Ambross,

For mine own part (saith he) however the Lord hath seen cause to give me but a poor pittance of outward things (for which I bless his name) yet in the income thereof, I have many times observed so much of his peculiar providence, that thereby they have been very much sweetned, and my heart hath been raised to admire his grace. When of late under an hard dispensation (which I judge not meet to mention, wherein I suffered with inward peace conscienciously) all streams of wonted supplies being stopt, the waters of re∣lief for my self and family did run low. I went to bed with some staggerings and doubtings of the fountains let∣ting out its ••elt for our refreshing, but ere I did awake in the morning, a Letter was brought to my bedside, which was signed by a choice friend, Mr. Anthony Ash, which reported some unexpected breakings out of God's good∣ness for my comfort. There are some of his lines—Your God, who hath given you an heart thankfully to record your experiences of his goodness, doth renew experiences for your encouragement. Now I shall report one which will raise your spirit towards the God of your mercy.

&c. where∣upon he sweetly concludes,

One morsel of God's Provi∣sion, (especially if it come unexpected, and upon Prayer, when wants are most) will be more sweet to a spiritual re∣lish,

than all former full injoyments were.

Many mercies come unask'd 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 its both God's blessing upon his own institution, and a seal set to his promise at once, Psal. 66. 16, 17. Doubtless Hannah found more comfort in her Samuel, and Rachel in her Naphthali, (the one being ask'd of God, and the other wrast∣led for with God as their names import) than mothers or∣dinarily do in their Children.

REFLECTIONS.

Do the people of God desire only so much of the Crea∣ture as may fit them for the service of God;* 1.72 what a wretch then am I that have desired only so much of Religion as may fit me to gain the creature! As God's people have subjected all their creature injoyments to Religion, so oppositely, O my soul, thou hast subjected Religion to thy wordly interest and designs. Instead of eating and drinking to serve God, I have served God that I might eat and drink; yea, I have not only acted below Religion, but below reason also; for rea∣son dictates plainly, that the meanes must never be more ex∣cellent than the end. Wretch taht I am, to make Religion a slave to my lust, a stirrup to advancement, an artifice to carry on my carnal designs, verily I have my reward; and this is all the good I am ever like to get by it.

And no less should be worldling tremble, to consider how he hath cast off the duties of religion,* 1.73 made them stand aside and give place to the world. Instead of desiring so much on∣ly as might make him serviceable to God, he thrusts aside the service of God to get as much of the world as he can, who is so far from making godliness the end of his creature∣comforts, that he rather looks upon it as an obstacle and hin∣derance to them. May not the very heathens make me blush? could Aristotle deliver this as a true rule to prosperity, to make Religion our first and chief care? could Aristippus say, he would rather neglect his means than his mind? his Farm than his soul? Will the very Mahometans, how urgent soever their business be, lay it all aside, five times in the day to pray? yea, is it common to a Proverb among the very Papists

that Mass and meat hinders on man, and yet I that prosess my self a Christian, thrust out duty for every trifle? Oh wretched soul! how hath the God of this World blinded mine eyes? can the world indeed do that for me, that Christ can do? hath it ever proved true to them that trusted it and doted on it? Hath it not at last turn'd them off as men turn off a Sumpter horse at night, that hath been a drudge to car∣ry their Gold and silver for them all day, and at last is turn'd out with an empty belly and a galled back? O how righteous will that sentence of God be? Go cry to the gods whom thou hast served!

And may not many gracious hearts turn in upon them∣selves with shame and sorrow,* 1.74 to consider how unsatisfied they have been in that condition, that others have prefer'd and esteem'd as the greatest of all outward mercies? I have indeed been fed with food convenient, but not contented: How hath my heart been tortured from day to day with anx∣ious thoughts, what I shall eat and drink, and wherewith I and mine should be clothed? I pretend indeed that I care but for a competency of the world, but sure I am, my cares about it have been incompetent. Come my distrustful earth∣ly heart, let me propound a few questions to thee about this matter, and answer truly to what I shall now demand of thee.

Hast thou here a continuing City?* 1.75 or art thou at home, upon thy journey, that thou art so solicitous about the world? thy profession indeed speaks thee a stranger upon earth, but thy conversation a home-dweller. Erasmns said he desired honours and riches, no more than a weary horse doth a heavy Cloak-bag. Wouldst thou not account him a fool that would victual his Ship, as much to cross the Channel to France, as if she were bound for the East-Indies? Alas! it will be but a little while, and then there will be no more need of any of these things. 'Tis sad, that a soul which stands at the door of eternity, should be perplexing it self about food and rai∣ment.

Or,* 1.76 2ly. Which of all the Saints hast thou known to be the better for much of the world? it hath been some mens

utter ruin. Seldom doth God suffer men to be their own carvers, but they cut their own fingers. To give riches and pleasures to an evil man (saith Aristotle is but to give wine to one that hath a Fever. Where there is no want, there is usually much wantonness. What a sad story was that of Pius Quintus; When I was in a low condition (said he) I had some com∣fortable hopes of my salvation, but when I came to be a Car∣dinal, I greatly doubted of it; but since I came to the Pope∣dom, I have no hope at all. Though this poor undone wretch spake it out, and others keep it in, yet doubtless he hath ma∣ny thousand fellows in the world, that might say as much would they but speak the truth.

And even Gods own people, though the world hath not excluded them out of heaven, yet it hath sorely clog'd them in the way thither. Many that have been very humble, holy and heavenly in a low condition, have suffered a sad ebb in a ••ull condition. What a cold blast have they felt coming from the cares and delights of this life, to chill both their graces and comforts! it had been well for some of God's people if they had never known what prosperity meant.

Is not this a sad simptom of a declining state of soul,* 1.77 to be so hot, eager and anxious about the superfluous trifles of this life. Think'st thou, O my soul! that one who walks in the views of that glory above, and maintains a conversation in heaven, can be much taken with these vanities? do not the visions of God vail the tempting splendour of the creature! It was the opinion of some of the Schoolmen, that the reason why Adam in Paradise was not sensible of is nakedness, was because he was wholly taken up in conversing with God, But this is certain, lively and sweet communion with God, blunts and duls the edge of the affections to earthly things; and canst thou be satisfied my soul with such gains as are attended with such spiritual losses;

To conclude,* 1.78 is it not dishonourable to God, and a justi∣fication of the way of the world, for me that profess my self a Christian to be as eager after riches as other men? After all these things do the nations seek, Mat. 6. 32. If I had no fa∣ther in heaven, nor promise in the word, it were another

matter, but since my heavenly father knows what I have need of, and hath charged me to be careful in nothing, but only tell him my wants, Phil. 4. 6. How unbecoming a thing is it in me to live and act as I have done! Let me henceforth learn to measure and estimate my condition, rather by its usefulness to God than its content and ease to my flesh.

The Poem.

IF1 1.79 fruit and service be indeed the end To which my being and edemption tend, Reason concludes, that state of all the rest Which is most serviceable to be best. And such a state experience shews to lye, 'Twixt2 1.80 fulness, and a pinching poverty. This golden Mean, is worth a golden Mine; He that hath this, should be3 1.81 asham'd to whine. The full-fed Christian like the4 1.82 Ox i'th stall, Is no way fit to work or plow withal. And5 1.83 penury like Pharaob's leaner kine, Devours the fattest portions of our time. That man with whom this earthly6 1.84 pleasure's found, Or in whose heart those anxious7 1.85 cares abound; And yet can walk by Scripture rule and line, Will need a better head and heart than mine. A single8 1.86 staff the traveller many find Of use, and service; but if you should bind A bundle of them to his back, they'l make Him stack his pace and cry my shoulders9 1.87 ake. I am a1 1.88 traveller, this world's my way. A single staff may be of use to stay My feeble body, if it do not crack, By too hard2 1.89 leaning on it; but my back Will bear no more: Alas, I soon should tire: And more than3 1.90 one I cannot well desire.

Lord, to4 1.91 prescribe to thee becomes me not, I rather do5 1.92 submit unto my6 1.93 lot; But yet let condescending grace admit Thy servants7 1.94 suit this once, and this is it. The staff of bread8 1.95 convenient let me have, And manage it9 1.96 discreetly; so 'twill save Thy feeble servant from the mire and1 1.97 dirt. But more or less than this may do me hurt. Or if thou say thy servant shall have none, Then strengthen faith that I may go2 1.98 alone.

CHAP. IV.

Spent barren Land you can restore and nourish.* 1.99 Decayed Christians God can cause to flourish.

OBSERVATION.

WHen Land is spent out by ••illage, or for want of ma∣nuring, the careful husbandman hath many wayes to recover and bring it in heart again. He lets it lye follow to give it rest, and time to recover it self, carries out his sand, lime and compost, to refresh and quicken it again, and in pasture and medow ground, will wash it (if possible) with a current of water, or the float of the wayes after a fall of rain, which is to the earth as a spring of new blood to a con∣sumptive body. He cuts down and kills the weeds that suck it out, and cause them to make restitution of what they have purloined from it, by rotting upon the place where they grew. As careful are they to recover it when it is spent, as an honest Physician is of his patient in a languishing condition, for the knows his field will be as grateful to him, and fully requite his care and cast.

APPLICATION.

AS man's, so God's Husbandry is sometimes out of case, not by yielding too many crops, but too few. The my∣stical Husbandman hath some fields (I mean particular societies and persons) who were once fragrant and fruitful like a field which God had blessed, but are now decayed and grown barren; whose gleanings formerly, were more than their vintage now; the things that are in them are ready to dye, Rev. 3. 3. 'Tispossible, yea, too common for gracious souls to be reduced to a very low ebb, both of graces and comforts; how low I will not say: Our Brittish Divines tell us, That grace indeed cannot be totally intermitted;* 1.100 nor fi∣nally lost; but there may be an omission of the act, though not an amission of the habit: the act may be perverted, though the faith cannot be subverted; it may be shaken in, though not shaken out; its fruits may fall, but its sap lyes hid in its root; they demerit the loss of the kingdom, but lose it not effectively; the effect of justi∣fication may be suspended, but the state of the justified cannot be dissloved.

Certain it is, one that like Paul hath been rapt up with joy, even to the third heavens, and cryed, I am more than a conqueror, who can separate me from the love of God? May at another time lye mourning as at the gates of death, crying, O wretched man that I am, who shall deliver me from the body of this death? One that hath walked in sweet communion with God, sunning himself in the light of his countenance, may afterwards walk in dark ness, and see no light, Isa. 50. 10. He that hath cast anchor within the vail, 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, Lam. 3. 18. My hope is perished from the Lord. His calm and clear Air may be over∣cast and clouded, yea filled with storms and tempests, light∣nings and thunders; his graces, like under-ground flowers in the Winter, may all disappear, and hide their beautiful heads.

To God he may say, I am cast out of thy sight; I know thou canst do much, but wilt thou shew wonders to the dead?

To the Promises he may say, you are sweet things indeed, but what have I to do with you? I could once indeed rejoyce in you, as my portion; but now I doubt I grasped a sha∣dow, a fancy instead of you. To Saints he may say, turn away from me, labour not to comfort me, O do not spill your precious ointment of consolation upon my head, for what have I to do with comfort? to former experiences, he may say in his haft, you are all lyars. To the light of God's countenance, he may say, farewell sweet light, I shall behold thee no more. To Sa••an, he may say, O mine enemy, thou ha••t at last prevailed against me, thou art stronger than I, and haft overcome, To duties and ordinances, he may say, where is the sweetness I once found in you? you were once sweeter to me than the hony comb; but now as tastless, as the white of an egg. O sad relaspe? deplored change! quantum muta∣tus ab illo?

But will God leave his poor creatures helpless in such a case as this? Shall their leaf fall, their branches wither, their joy, their life, their heart depart? will he see their graces fainting, their hopes gasping, the new creature pant∣ing, the things that are in them ready to dye, 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, Iob 14. 89. This poor declined soul, as sad as it sits at the gates of hell, may rouze up it self at last, and say to Satan that stands triumph∣ing over him, Rejoyce not over me, O mine enemy, for though I fall, yet I shall arise; though I sit in darkness, the Lord will be a

light unto me, Mich. 7. 8. He may raise up himself upon his bed of languishing for all this, and say to God, though thou hast chastened me sore, yet hast thou not given me over unto death. He may turn about to the Saints, that have mourned for him and with a lightsome countenance say, I shall not dye but live, and declare the works of the Lord. He may say to the Pro∣mises, you are the true and faithful sayings of God, my un∣belief did bely you; I said in my hast you were lyars, but I eat my words, I am ashamed of my folly. Surely, O Soul, there is yet hope in thine end, thou mayst be restored, Psal. 23. 3. Thou mayst yet recover thy verdure, and thy dew be as the dew of herbs. For,

[ 1] Is he not thy father, and a father ••ull of compassions and bowels? And can a father stand by his dying Child, see his fainting fits, hear his melting groans, and pitty 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 pitty thee, Psal. 103. 12, 13. He Will spare thee, as a father spareth his own son that serves him, Mal. 3. 17. Heark, how his bowels yearn? I have surely heard Ephraim bem••aning himself, it not Ephraim my dear son? is he not a pleasant child? for since I spake against him, I do earnestly remember him still, I will surely have mercy on him, Ier. 31. 20.

[ 2] Doth he not know thy life would be altogether useless to him, if he should not restore thee? what service art thou fit to perform to him, in such a condition? Thy dayes will con∣sume like smoak, whilst thy heart is smitten and withered like grass, Psal. 102. 3, 4. Thy months will be months of va∣nity, they will fly away and see no good, Iob 7. 3. If he will but quicken thee again, then thou must call upon his name, Psal. 80. 18. but in a dead and languishing condition, thou art no more fit for any work of God, than a sick man is for manual labours; and surely he hath not put those precious and excellent graces of his Spirit within thee for nothing; they were planted there for fruit and service, and therefore doubtless he will revive thee again.

[ 3] Yea, dost thou not think he sees thine inability to bear such a condition long? he knows thy Spirit would fail before

him, and the soul which he hath made, Isa. 57. 16. David told him as much, in the like condition, Psal. 143. 7, 8. Hear me speedily, O Lord, for my spirit faileth; hide not thy face from me, lest I be like unto those that go down into the pit; q. d. Lord, make hast and recover my languishing soul; otherwise, whereas thou hast now a sick child, thou wilt shortly have a dead child.

And in like manner Iob expostulated with him, Iob 6. 1, 2, 3, 11, 12,. My grief is heavier than the sand of the Sea, my words are swallowed up, for the arrows of the Almighty are within me; and the poyson thereof drinks up my spirits: the terrors of God do set themselves in array against me, what is my strength that I should hope? is my strength the strength of stones? or are my bones of brass? So Chap. 7. 12. Am I a Sea, or a Whale? &c. Other troubles a man may, but this he cannot bear, Prov. 18. 14. And therefore doubtless seasonable and gra∣cious revivings will come, He will not stir up all his wrath, for he remembers thou art but flesh; a wind that passeth away, and cometh not again, Psal. 78. 38. 39. He hath wayes enough to do it, if he do but unvail his blessed face and make it thine again upon thee, thou art saved, Psal. 80. 3. the manifesta∣tions of his love, will be to thy soul, as showers to the parch∣ed grass; thy soul that now droops, and hanges the wing, shall then revive and leap for joy, Isa. 61. 1. A new face shall come upon thy graces, they shall bud again, and blossom as a Rose; if he do but send a spring of auxiliary grace into thy soul,* 1.101 to actuate the dull habits of inherent grace, the work is done; then shalt thou return to thy first works again, Rev. 2. 4, 5. and sing, as in the dayes of thy youth.

REFLECTIONS.

O this is my very case, saith many a poor Christian; thus my soul languishes and droops from day to day: 'tis good new indeed, that God both can and will restore my soul but sad that I should fall into such a state. How unlike am I to what once I was? Surely, as the old men wept, when they saw how short the second Temple came of the glory of the

first, so may I sit down and weep bitterly, to consider how much my first love, and first duties excelled the present▪ For.

Is my heart so much in heaven now, as it was wont to be? [ 1] Say,* 1.102 O my soul! dost thou not remember, when like the beloved Disciple thou layest in Iesus bosome? how didst thou sweeten communion with him? how restless and impatient wast thou in his absence! Divine withdrawments were to thee as the hell of hell: What a burden was the world to me in those dayes! Had it not been for conscience of my duty, I could have been willing to let all lye, that communi∣nion with Christ might suffer no interruption. When I awa∣ked in the night, how was the darkness enlightned by the heavenly glimpses of the countenance of my God upon me? How did his company shorten those hours, and beguile the tediousness of the night? O my soul, speak thy experience, is it now as it was then! No, no, those dayes are past and gone, and thou become much a stranger to that heavenly life. Art thou able with truth to deny this charge? When occasionally I pass by those places, which were once to me as Iacob's Bethel to him; I sigh at the remembrance of for∣mer passages betwixt me and heaven there; and say with Iob, Chap. 29. O that it were with me as in moneths past, as in the dayes when God preserved me, when his candle shined upon my head, when by his light I walked through darkness, when the Al∣mighty was yet with me, when I put on righteosness and it cloath∣ed me, when my glory was fresh in me! when I remember these things, my soul is poured out within me.

Is thy obedience to the commands of Christ, and motions to duty, as free and cheerful as they were wont to be? Call [ 2] to mind, my soul, the times when thou wast born down the stream of love to every duty, if the spirit did but whisper to thee, saying, Seek my face, how did my spirit eccho to his calls? saying, Thy face Lord will I seek, Psal. 27. 8. If God had any work to be done, how readily did I offer my service? Here am I lord, send me. My soul made me as the chariots of Aminadab; love oyled the wheels of my affection, and his commandments were not grievous, 1 Iohn 5. 3. Non tardat

uncta rota. There were no such quarrellings with the com∣mand, no such excuses and delayes as there are now. No, such was my love to Christ, and delight to do his will, that I could no more keep back my self from duty, than a man that's carried away in a crowd.

Or lastly, tell me, O my soul, dost thou bemoan thy self, or grieve so tenderly for sin, and for grieving the holy Spirit of God, as hou wast wont to do? When formerly I had fallen by the hanbd of a temptation, how was I wont to lye in tears at the Lord's feet, bemoaning my self? how did I hasten to my closet, and there cry like Ezra, Chap. 9. 6. O my God, I am ashamed, and blush to look up unto thee. How did I sigh and weep before him, and like Ephraim, smite upon my thigh, saying, What have I done? Ah my soul how didst thou work, strive, and cast about, how to recover thy self again? hast thou forgotten, how thou wouldst sometimes look up and sigh bitterly; Ah! what a God have I provoked? whjat love and goodness have I abused? sometimes look in and weep, Ah! what motions did I withstand? what a good spi∣rit have I grieved? Ah! my soul thou wouldst have abhor'd thy self, thou couldst never have born it, had thy heart been as stupid and as relentless then as now. If ever a poor soul had reason to dissolve it self into tears for its sad relapses, I have.

But yet mourn not,* 1.103 O my soul, as one without hope. Re∣member, [ 2] There is hope in Israel concerning this thing. As low as thy condition is, it is not desperate, it is not a disease that scorns a Remedy; many a man that hath been stretcht out for dead, hath revived again, and lived many a comfortable day in the world; many a tree that hath cast both leaf and fruit, by the skill of a prudent Husbandman, hath been reco∣vered again, and made both flourishing and fruitful. Is it not easier think'st thou, to recover a languishing man to health, than a dead man to life? and yet this God did for me, Ep••. 2. 1. Is any thing too hard for the Lord? Though my soul draw nigh to the pit, and my life to the destroyers, yet he can send me a messenger, one among a thousand, that shall declare to me my up∣rightness then shall be deliver me from going down into the pit,

my flesh shall be fresher than a Childes, and I shall return to the dayes of my youth, Iob 33. 21. Though my flourish, and much of my fruit too be gone, and I am a withering tree; yet as long as the root of the matter is in me, there is more hope of such a poor decayed withered tree, than of the hypocrite that wants such a root, in all his glory and bravery. His Sun shall set, and never rise again; but I live in expectation of a sweet morning, after this dark night.

Rouze up therefore, O my soul, set thy faith awork on Christ for quickning grace, for he hath life in himself, and quickens whomsoever he will, Io••. 7. 38. Stir up that little which remains Rev. 3. 2. Hath thou not seen lively flames proceed from glimmering and dying sparks, when carefully collected and blown up? get amongst the most lively and quickening Christians; as iron sharpens iron, so will these set an edge upon thy dull affections, Prov. 27. 17. Acts 18. 15. But above alL, cry mightily to the Lord for quickening, he will not despise thy cry. The moans of a Distressed Child, work upon the bowels of a tender father. And be sure to keep within thy view, the great things of eternity, which are rea∣dy to be revealed; live in the believing and serious contem∣plations of them, and be dead if thou canst. 'Tis true, thou hast reason enough from they condition, to be for ever hum∣bled; but no reason at all from thy God, to be in the least dis∣couraged.

The Poem.

THou art the1 1.104 Husbandman, and I A worthless plot of2 1.105 Husbandry, Whom special love did ne'retheless Divide3 1.106 from natures wilderness. Then did the4 1.107 Sun-shine of thy face And sweet5 1.108 illapses of thy grace Like6 1.109 April showers, and warming gleams Distil its dews, reflect its beams.

My dead7 1.110 affections then were green, And hopeful8 1.111 buds on them were seen: These into duties soon were9 1.112 turn'd In which my heart within me10 1.113 burn'd: O halcyon dayes! Thrice happy slate! Each place was1 1.114 Bethel, heavens gate. What sweet discourse! What heavenly2 1.115 talk! Whilst with thee I did daily3 1.116 walk! Mine eyes o'reflow, my heart doth4 1.117 sink; As oft as on those dayes I think. For5 1.118 strangeness now is got between My God and me, as may be seen By what is6 1.119 now, and what was then; 'Tis just as if I were7 1.120 two men. My fragrant branches8 1.121 blasted be, No fruits like those that I can see. Some9 1.122 Canker-worm lyes at my root. Which1 1.123 fades my leaves, destroyes my fruit. My soul is2 1.124 banished from thy ••ight, For this it3 1.125 mourneth day and night. Yet why dost thou4 1.126 desponding lye? With5 1.127 Ionah cast a backward eye. Sure in thy God help may be had, There's precious6 1.128 balm in Gilead. That God that made me spring at first, When I was barren,7 1.129 and accurst; Can much more easily8 1.130 restore My soul to what it was before. 'Twas9 1.131 Haman's1 1.132 Iob's2 1.133 and David's case, Yet all recover'd were by grace. A word, a3 1.134 smile on my poor soul; Will make it perfect, sound, and whole. A4 1.135 glance of thine hath soon dissolv'd A soul in sin, and grief involv'd. Lord, if thou5 1.136 canst not work the cure, I am contented to endure.

CHAP. VI.

No skill can mend the miry ground,* 1.137 and sure Some souls the Gospel leaves as past a cure.

OBSERVATION.

ALthough the industry and skill of the Husbandman can make some ground that was useless and bad, good for tillage or pasture, and improve that which was barren, and by his cost and pains make one Acre worth ten; yet such is the nature of some rocky or miry ground, where the water stands, and there is no way to cleanse it, that it can never be made fruitful. The Husband-man is fain to let it alone, as an incurable piece of wast and worthless ground; and though the Sun and clouds shed their influences on it, as well as up∣on better Land, yet that doth not at all mend it. Nay, the more showers it receives, the worse it proves. For these do no way fecundate or improve it; nothing thrives there, but worth∣less flags and rushes.

APPLICATION.

MAny also there are under the Gospel, who are given o∣ver by God to judicial blindness, hardness of heart, a reprobate sense, and perp••••ual barrenness; so that how ex∣cellent soever the means are which they enjoy, and how ef∣ficacious soever, to the conve••sion, edification and salvation of others; yet they shall never do their souls good, Ezek. 47. 9, 11. Every thing wheresoever the River comes shall live but the miry places thereof, and the marshes thereof shall never be healed but be given to sal••; (i. e.) given to an obstinate and everlasting barrenness. Compare Deut. 9. 23. By these wa∣ters, saith judicious Mr. Strong, understand the doctrine of the Gospel;* 1.138 as Rev. 21. 2. a River of water of life, clear as

Christal. Hic fluvius est uberima doctrina Christi, saith Mr. Brigh••man. This River is the most fruitful doctrine of Christ, yet these waters do not heal the miry marish places, (i. e.) men that live unfruitfully under Ordinances, who are com∣pared to miry and marish places in three respects.

(1) In miry places the water hath not free passage, but stands and settles there. So it is with these barren souls; therefore the Apostle prayes, that the Gospel may run and be glorified, 2 Thes. 3. 1. The word is said to run, when it meets wi••h no stop, Cum libere propagatur, when it is freely propa∣gated and runs through the whole man; when it meets with no stop either in the mou••h of the speaker, or hear••s of the hearers, as it doth in these.

(2) In a miry place, the earth and water is mixt together; this mixture makes mire. So when the truths of God do mix with the corruptions of men, that they either hold some truths, and yet live in their lusts, or else when men do make use of the truths of God to justifie and plead for their ••in••. Or,

(3) When as in a miry place, the longer the water stands in it, the worse it grows; so the longer men abide under Ordinances, the more filthy and polluted they grow: These are the miry places that cannot be healed, their disease is in∣curable, desperate.

O this is a sad case, and yet very common! Many persons are thus given over; as incorrigible and hopeless, Rev. 22. 1••. Let him that is filthy, be filthy still. Ier. 6. 29. Reprobate silver shall men call them, for the Lord hath rejected them, Isa. 6. Go make the heart of this people fat, their ears dull, &c.

Christ executes by the Gospel that curse upon many souls, which he denounced against the figtree, Mat. 21. 19. Let no fruit grow on thee henceforth for ever, and immediately the fig∣tree withered away. To be given up to such a condition, is a fearful judgement indeed, a curse with a witness; the sum of all plagues, miseries and judgments, a fatal stroke at the root it self. It's a wo to have a bad heart, (saith one) but it's the depth of wo, to have a heart that shall never be made better. To be barren under the Gospel is a sore judgement, but to

have that pertinax sterilit••s, a pertinacious barrenness; this is to be twice dead, and pluckt up by the root, as Iude speaks.

And to shew you the woful and miserable state and plight of such men, let the following particulars be weighed. (1) Its a stroke at the soul it self, an inward spiritual judge∣ment; and by how much the more inward and spiritual any judgement is, by so much the more dreadful and lamentable. As soul mercies, are the best of mercies; so, soul-judge∣ments, are the saddest of all judgements. If it were but a tem∣poral stroke upon the body, the loss of an eye, an ear, a hand, a foot, though in it self it would be a considerable loss; yet it were nothing to this. Omnia Deus dedit duplicia (saith Chry∣sostom) speaking of bodily members; God hath given men double members, two eyes, if one be lost, the other sup∣plies its wants; two hands, two ears, two feet, that the fail∣ing of one, may be supplyed by the help of the other; animam vero unam; but one soul, if that perish, there is not another to supply its loss. The soul, saith a Heathen, is the man, that which is seen is not the man. The Apostle calls the body a vile body, Phil. 3. 21. and so it is compared with the soul; and Daniel calls it the Sheath, which is but a contemptible thing to the sword, which is in it. O it were far better that many bodies perish, than one soul; that every member were made the seat, and subject of the most exquisite torture, than such a judgement should fall upon the soul.

(2) It's the severest stroke God can inflict upon the soul in this life, to give it up to barrenness; because it cuts off all hopes, frustrates all means, nothing can be a blessing to him. If one come from the dead, if Angels should descend from heaven to preach to him; there is no hope of him. If God shut up a man, who can open? Iob 12. 14. As there was none found in heaven or earth, that could open the seals of that book, Rev. 5. 5. so is there no opening by the hand of the most able and skilful Ministry, those seals of hardness, blindness and unbelief, thus impressed upon the spirit. Whom j••stice so locks up, mercy will never let out. This is that which makes up the Anathema Maranatha, 1 Cor. 16. 22.

which is the dreadfullest curse in all the book of God, cacursed till the Lord come.

(3) 'Tis the most indiscernable stroke to themselves, that can be, and by that so much the more desperate. Hence there is said to be powred out upon them the spirit of slumber, Isa. 29. 10. The Lord hath powred out upon you the spirit of deep sleep, and hath closed your eyes. Montanus renders it, The Lord hath mingled upon you the spirit of deep sleep. And so it is an allusion to a soporiferous Medicine mingled and made up of opium and such like stupifactive ingredients, which casts a man into such a dead sleep, that do what you will to him▪ he feels, he knows it not. Make their eyes heavy, and their ears dull; lest they should see, and hear, and be converted, Isa. 6. 9, 10. This is the heart which cannot repent, which is spo∣ken of, Rom. 2. 5. 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 shall never bear any fruit to life, yet many times they bear abundance of other fair and pleasant fruits to the eye, excellent gifts and rare endowments? And these deceive and undo them. Mat. 7. 22. We have prophecyed in thy name; this makes the wound desperate, that there is no finding of it, no probe to search it.

(4) 'Tis a stroke that cuts off from the soul all the com∣fort and sweetness of Religion. A man may pray, h••ar, and confer, but all those duties are dry stalks unto him, which yield no meat, no solid substantial nutriment; some com∣mon touches upon the affections he may sometimes find in duty, the melting voice or Rhetorick of the Preacher may perhaps strike his natural affections, as another Tragical sto∣ry pathetically delivered may do; but to have any real com∣munion with God in Ordinances, any discoveries or views of the beauty of the Lord in them, that he cannot have; for these are the special effects and operations of the Spirit, which are alwayes restrained.

God hath said to such, as he did to them. Gen. 6. 3. My spirit shall no longer strive with them; and then what sweetness is there in Odinances? What is the word separated from

the Spirit, but a dead Letter? it's the Spirit that quickens, 2 Cor. 3. 2. Friend, thou must know that the Gospel works not like a natural cause upon those that hear it; if so, the ef∣••••ct would alwayes follow, unless miraculously stopt and hindred; but it works like a moral instituted cause, whose effi∣cacy and success depends upon the arbitrary concurrence of the Spirit with it. The wind blows where it listeth, so is ev••ry one that is born of the Spirit, Ioh. 3. 8. Of his own will begat he us by the word of truth. Ordinances are as the pool of Bethesda, which had its healing vertue only when the Angel moved the waters; but the spirit never moves savingly upon the wa∣ters of Ordinances, for the healing of these souls, how ma∣ny years soever they lye by them. Though others feel a Di∣vine power in them, yet they shall not. As the men that travelled with Paul, when Christ appeared to him from hea∣ven, they saw the light, but heard not the voice, which he heard to salvation: So it is with these, they see the Mini∣sters, hear the words, which are words of salvation to others, but not so to them. Concerning these miserable Souls, we may sigh and say to Christ, as Martha did concerning her brother Lazarus; Lord, if thou hadst been here, in this Ser∣mon, or in this prayer, this soul had not remained dead. But here is the woe that lyes upon him, God is departed from the means, and none can help him.

(5.) 'Tis such a stroke upon the spirit of man, as is a fearful sign of his eternal reprobation. 'Tis true we cannot positively say of a man in this life, he is a reprobate, one that God will never shew mercy to; but yet there are some probable marks of it upon some men in this world, and they are of a trembling consideration where-ever they appear? of which this is one of the saddest, 2 Cor. 4. 3. If our Gospel be hid, tis hid to those that are lost, in whom the God of this world hath blinded the minds of them which believe not; lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. So Act. 13. 48. As many as were ordained unto eter∣nal life believed. Ye believe not, because ye are not of my sheep, Ioh. 10. 26. And again, Mat 13. 11. To you it is given to know the mysteries of the Kingdom, but to them it is not given. There can∣not

be a more dreadful Character of a person marked out for wrath, than to continue under the Ordinances, as the Rocks and miry places do under the natural influences of heaven. What blessed opportunities had Iudus? he was under Christ's own Ministry, he often heard the gracious words that pro∣ceeded out of his mouth; he was night and day in his compa∣ny, yet never the better; and why? because he was the son of perdition; that is, a man appointed to destruction and wrath.

(6) And lastly, to add no more. 'Tis such a stroke of God upon the soules of men, as immediately foreruns hell and damnation, Heb. 6. 8. But that which beareth thorns and bryars is rejected, and is nigh unto cursing, whose end is to be burnt. So that look as some Saints in this world, have had a prelibation or foretaste of heaven, which the Scripture calls the earnest of the Spirit; so this is a precursor of hell, a sign of wrath at the door. We may say of it, as 'tis said of the pale horse in the Revelation, that hell follows it. If a man abide not in me (saith Christ, Iohn 156.) he is cast forth as a branch and wi∣thered; which is the very state of these barren, cursed souls, And what follows? Why, saith he, men gather them, and cast them into the fire, and they are burned. Lo this is the vengeance which the Gospel executes upon this barren ground.

REFLECTIONS.

Well then, blessed be God that made me feel the saving [ 1] power of the Gospel, O,* 1.139 let God be exalted for ever for this mercy! that how defective soever I am in common gifts, though I have a dull understanding, a leaking memory, a stammering tongue; yet I have felt, and do feel the power of the Gospel upon my heart. I bless thee (my God) that although I labour under many spiritual infirmities, yet I am not sick of this incurable disease. I have given thee indeed just cause to inflict and execute this dreadful curse upon me also, but thou hast not only dealt with me after my deserts; but according to the riches of thy mercy. Some little fruit I

bring forth▪ and what it is, is by vertue of my union with Ie∣sus Christ, Rom. 7. 4. And this hath more in it as to my com∣fort, than all the glittering gifts and splendid performances of the most glorious hypocrite can yield to him. If I might have my choice (saith one) I would chuse and prefer the most despicable and ••ordid work of a rustick Christian, before all the victories of Alexander and triumphs of Caesar. Blessed therefore be the Lord who hath abounded unto me, in all spirt••ual blessings, in heavenly things in Christ Iesus.

I cannot remember a Sermon as another can, but blessed be God that I am able to s••vour 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,* 1.140 then, how little cause have I to make my boast of Or∣dinances, and glory in my external priviledges, who never bear spiritual fruit under them? If I well consider my con∣dition, there is matter of t••embling, and not of glorying in these things. It may be, while I have been glorying in them, and listing up my secure heart upon them, the Lord hath been secretly blasting my soul under them, and insensibly ex∣ecuting this horrible curse by them. Shall I boast, that with Capernaum, I am lifted up to heaven, since I may with her at last be cast down to hell? And if so, Lord, what a hell will my hell be? It will be more tolerable for Sodom and Gomorrab than for me. It drew tears from the eyes of Christ, when he was looking upon Ierusalem, under the same consideration that I doubt I have cause to look upon my own soul, Luke 19. 41. He wept over it, saying, if thou hadst known, even thou, at least in this thy day, the things which belong to thy peace but now they are hid from thine eyes. So long I have been a hearer, a Professor of the Gospel, so many years I have injoyed its distinguishing Ordinances, but have they not been all dry and empty things to me? hath not the spirit of formality acted me in them? Have not self ends, and worldly respects lain at the bottom of my best duties? Have not my discour∣ses in communion with the Saints been Trade words, speak∣ing what I have learnt, but not felt? sad is my condition now; but it would be desperate and irre••overable, shouldst thou execute this curse upon me.

And what may I think of my condition? Lord, I acknow∣ledge my unprofitableness under the means hath been shame∣ful; [ 3] and this hath made my condition doubtful.* 1.141 I have often trembled for fear, lest my root had been blasted by such a curse; but if so, whence is this trembling? whence these fears and sorrows about it? doth such fruit grow in that soyl which thou hast crused? I am told but now, that on whom this judgment falls,* 1.142 to them thou givest an heart that cannot repent. Lord, I bless thee for these evidences of freedom from the curse; for the fruits of fear, sorrow, and holy jealousie. The laws of men spare for the fruits sake, and wilt not thou spare me also my God, if there be found in me a blessing in the bud, Isa. 65. 8.

To conclude, what a serious Reflection should this occa∣sion in every dispenser of the Gospel? how should he say [ 4] when he goes to preach the Gospel,* 1.143 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 per∣petual barrenness be executed this day! O how should such a thought melt his heart into compassion over them, and make him beg hard, and plead earnestly with God for a better issue of the Gospel than this upon them?

The Poem.

YOu that besides your pleasant fruitful fields, Have useless bogs, and rocky ground that yields You no advantage, nor doth quit your cost, But all your pains and charges on them's lost, Hearken to me, Ile teach you how to get More profit by them, than if they were set At higher Rents than what your Tenants pay For your most ••ertile Lands; and here's the way Think when you view them, why the Lord hath chose These, as1 1.144 Emblems to decipher those

That under Gospel-grace grow worse and2 1.145 worse; For means are fruitless; where the Lord doth3 1.146 curse. Sweet showers descend, the Sun his beams reflects on both4 1.147 alike; but not with like effects. Observe, and see how after the sweet showers The grass and corn5 1.148 revive; the fragrant6 1.149 flowers Shoot forth their beauteous heads, the valleys7 1.150 sing, All fresh, and green as in the verdant spring. But rocks are barren still, and8 1.151 bogs are so; Where nought but flags,9 1.152 and worthless rushes grow. Upon these marish grounds there lyes this curse, The more rain falls; by so much more the worse. Even so the1 1.153 dews of grace, that sweetly fall, From Gospel2 1.154 clouds, are not3 1.155 alike to all. The gracious soul doth4 1.156 germinate and bud, But to the Reprobate it doth5 1.157 no good. He's like the withered6 1.158 fig-tree void of fruit; Afearful curse hath smote his very7 1.159 root. The heart's made ••at, the9 1.160 eyes with blindness seal'd; The piercingst truths the Gospel ere reveal'd, Shall be to him but as the Sun and rain Are to obdurate rocks:10 1.161 fruitless and vain. Be this your meditation when you walk By rocks, and fenny grounds, thus learn to talk With your own souls: and let it make you fear Lest that's your case ••ha•• is described here. This is the best improvement you can make. Of such bad ground: good soul, I pray thee take Some pains about them; though they barren be, Thou seest how they may yield sweet fruits to thee.

CHAP. VII.

The Plowman guides his Plow with care and skill.* 1.162 So doth the Spirit, in sound conviction still.

OBSERVATION.

IT requires not only strength, but much skill and judg∣ment,* 1.163 to manage and guide the plow. The Hebrew word which we translate to plow, signifies to be intent, as an Ar∣tificer is about some curious piece of work. The plow 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. As it is Isa. 28. 25. And hence that expression, Luke 9. 62. He that puts his hand to the plow, and looks back, is not fit for the King∣dom of Heaven. The meaning is, that as he that plows, must have his eyes alwayes forward, 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 intangled with the things of this world, which he hath left behind him; whereby it appears, that the right management of the plow, requires as much skill as strength.

APPLICATION.

THis Observation in nature, serves exc••llently to sha∣dow forth this proposition in Divi••ity. That the work of the Spirit in convincing and humbling the heart of a sin∣ner, is a work wherein much of the wisdom, as well as power of God is discovered. The work of repentance and saving

contrition,* 1.164 is set forth in Scripture by this Metaphor of plowing, Ier. 4. 3. Hos. 10. 12: Plow up your fallow ground; that is,* 1.165 be convinced, humbled, and broken hearted for fin. And the resemblance betwixt both these works, appears in the following particulars.

(1) 'Tis a hard and difficult work to plow, it's reckoned one of the pain••ullest manual labours. It is also a very hard thing to convince and humble the heart of a secure, stout, and proud sinner, indurate in wickedness. What Luther saith of a dejected soul, That it is as easie to raise the dead as to com∣fort such a one. The same I may say of the secure, confident sinner. 'Tis as easie to rend the rocks, as to work saving con∣trition upon such a heart. Citius exp••mice aquam; all the melting language and earnest intreaties of the Gospel, can∣not urge such a heart to shed a tear: Therefore it's called a heart of stone, Ezek. 36. 26. A firm rock, Amos 6. 12. Shall horses run upon the Rock? will one plow there with Oxen? yet when the Lord comes in the power of his Spirit, these rocks do rend and yield to the power of the word.

(2) The plow pierces deep into the bosome of the earth, makes (as it were) a deep gash or wound in the heart of it. So doth the Spirit upon the hearts of Sinners, he pierces their very souls by conviction, Act. 2. 37. When they heard this they were pricked (or pierced point blank)* 1.166 to the heart. Then the word divides the soul and Spirit, Heb. 4. 12. It comes upon the conscience with such pinching dilemma's, and tilts the sword of conviction so deep into their souls, that there is no stench∣ing the bloud, no healing this wound, till Christ himself come and undertake the cure. H••re•• lateri lethalis arundo; this barbed arrow cannot be pulled out of their hearts by any but the hand that shot it in. Discourse with such a soul a∣bout his troubles, and he will tell you, that all the sorrows that ever he had in this world, loss of estate, health, chil∣dren, or whatever else, are but flea-bitings to this; this swal∣lows up all other troubles. See how that Christian Niobe, Luke 7. 38. is dissolved into tears. N••w deep calleth unto deep at the noise of his water spouts, when the waves and billows of God go over the soul. Spiritual sorrows are deep waters, in which

the stoutest and most magnanimous soul would sink and drown, did not Iesus Christ by a secret and supporting hand, hold it up by the chin.

(3.) The plow rends the earth in parts and pieces, which before was united, and makes those parts hang loose, which formerly lay closs. Thus doth the spirit of conviction rend in sunder the heart, and its most beloved lusts, Ioel. 2. 13. Rent your hearts, and not your garments; that is, rather then your garments; for the sense is comparative, though the ex∣pression be negative. And this rending implyes, not only acute pain; flesh cannot be rent asunder without anguish; nor yet only force and violence; the heart is a stubborn and knotty piece and will not easily yield, but it also implies a dis-union of parts united: as when a garment, or the earth, or any con∣tinuous body is rent; those parts are separated which fomer∣ly cleaved together. Sin and the Soul were glewed fast toge∣ther before, there was no parting of them, they would as soon part with their lives, as with their lusts; but now when the heart is rent for them truely; it is also rent from them e∣verlastingly, Ezek. 7. 15. to 19.

(4) The plow turns up, and discovers such things as lay hid in the bosome of the earth before, and were covered un∣der a fair green surface, from the eyes of men. Thus when the Lord plows up the heart of a sinner by conviction, then the secrets of his heart are made manifest, 2 Cor. 14. 24, 25. the most secret and shameful sins will then our; for the word of God is quick and powerful, sharper than any two edged sword, piercing even to the dividing of the soul and spirit, the joynts and merrow, and is a quick discerner of the thoughts, and secret intents of the heart, Heb. 4. 12. It makes the fire burn inwardly, so that the soul hath no rest till confession give a vent to trou∣ble. Fain would the shuffling sinner conceal and hide his shame; but the word follows him through all his sinful shifts, and brings him at last to be his own, both accuser, witness and judge.

(••) The work of the plow is but opus ordinabile: a pre∣parative work in order to fruit. Should the Husbandman plow his ground never so often, yet if the seed be not cast in

and quickned, in vain is the Harvest expected. Thus convi∣ction also is but a preparative to a farther work upon the soul of a sinner. If it stick there, and go no farther, it proves but an abortive or untimely birth. Many have gone thus far, and there they have stuck; they have been like a field plow∣ed, but not sowed, which is a matter of trembling conside∣ration; for hereby their sin is greatly aggravated, and their eternal misery so much the more increased. O when a poor damned creature shall with horror reflect upon himself in hell, how near was I once under such a Sermon, to conver∣sion? My sins were set in order before me, my conscience awakened and terrified with the guilt of them; many p••r∣poses and resolves I had then to turn to God, which had they been perfected by answerable executions, I had never come to this place of torment; but there I stuck, and that was my eternal undoing. Many souls have I known so terrified with the guilt of sin, that they have come roaring under horrors of conscience to the Preacher; so that one would think such a breach had been made between them and sin, as could never be reconciled; and yet, as angry as they were in that fit with sin, they have hug'd and imbraced them again.

(6) 'Tis best plowing when the earth is prepared and mollified by the showers of rain, then the work goes on sweetly and easily. And never doth the heart so kindly melt, as when the Gospel clouds dissolve, and the free grace and love of Iesus Christ comes sweetly showing down upon it; then it relents and mourns ingeniously, Ezek. 16. 63. That thou mayest remember, and be confounded, and never open thy mo••th any more of thy shame, when I am pocified towards thee for all that thou hast done. So it was with that poor peni∣tent, Luke 7. 38. when the Lord Iesus had discovered to her the super-abounding riches of his grace, in the pardon of her manisold abominations; her heart melted within her, she washed the feet of Christ with tears. And indeed, there is as much difference betwixt the tears which are forced by the terrors of the law, and those which are extracted by the grace of the Gospel, as there is betwixt those of a condemn∣ed malefactor, who weeps to consider the misery he is un∣der,

and those of a pardoned malefactor, that receives his pardon at the foot of the ladder, and is melted by the mer∣cy and clemency of his gracious Prince towards him.

(7) The plow kills those ranck weeds that grow in the field, turns them up by the roots, buries and rots them. So doth saving conviction kill sin at the root, makes the soul sick of it, begets indignation in the heart against it, 2 Cor. 7. 11. The word there signifies the rising of the stomack,* 1.167 any being angry even unto sickness; Religious wrath is the fiercest wrath, now the soul cannot endure sin, trembles at it. I find a woman more bitter than death (saith penitent Solomon) Eccl. 7. 26. Conviction like a sur••et, makes the soul to loath what it formerly loved and delighted in.

(8) That field is not well plowed, where the plow jumps and skips over good ground, and makes baulks, it must turn up the whole field alike; and that heart is not savingly con∣victed where any lust is spared and lest untouched. Saving Conviction extends it self to all sins, not only to sin in gene∣ral, with this cold conf••ssion, I am a ••••nner? but to the parti∣culars of 〈◊〉〈◊〉, yea, to the particular circumstances and aggra∣vations of time; place, manner, occasions, thus and thus have I done; to the sin of nature, as well as practise, behold I was shapen in iniquity, Psal. 51. 5. There must be no baulking of any sin; the sp••ring of one sin, is a sure argument thou art not truely 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 plowed than that which by long lying out of tillage, is more consolidated and clung together, by deep rooted thorns and brambles, which render it difficult to the Plowman. This old ground is like an old sinner, that hath layn a long time hardening under the means of grace. O the difficulty of convincing such a per∣son! Sin hath got such rooting in his heart, he is so habitua∣ted to the reproofs and calls of the word, that ••ew such are wrought upon. How many young persons are called, to one obdurate, inveterate sinner? I do not say but God may call home such a soul at the eleventh hour; but I may say of these

compared with others, as Solomon speaks, Eccles. 7. 28. One man among a thousand have I found &c. Few that have long ••esisted the Gospel, that come afterwards to feel the saving efficacy thereof.

REFLECTIONS.

[ 1] OGrace, for ever to b•• admired! that God should send forth his Word and Spirit to plow up my hard and stony heart!* 1.168 yea, mine, when he hath lest so many of more tender, ingenious, sweet, and melting tempers without any culture or meanes of grace. O blessed Gospel! heart dissolving voice! I have felt thine efficacy, I have experienced thy divine and irresistible power, thou art indeed sharper than any two edged sword, and woundest to the heart; but thy wounds are the wounds of a friend. All the wounds thou hast made in my soul, were so many doors opened to let in Christ, all the blows thou gavest my consciences, were but to beat off my soul from sin, which I embraced and had retained to my everlasting ruine, hadst thou not separated them and me. O wise and merciful Phy••••••ian, thou didst indeed bind me with cords of conviction and sorrow; but it was only to cut out that stone in my heart, which had killed me if it had con∣tinued there. O how did I struggle and oppose thee, as if thou hadst come with the sword of an enemy, rather than the lanc•• and probe of a skilful and tender hearted Physician? Blessed by the day wherein my sin was discovered and imbit∣tered! O happy sorrows which prepared for such matchless joyes! O blessed hand: which turned my salt waters into pleasant wine! and after many pangs and sorrows of sou•• didst ••ring forth the man child of deliverance and peace 〈◊〉〈◊〉

But O, what a Rock of Adamant is this 〈◊〉〈◊〉 of mine [ 2] that never yet was wounded and savingly pierced for 〈◊〉〈◊〉 the terrors of the Law,* 1.169 or melting voice of the Gospel! long have I sate-under the word, but when did I feel a re∣lenting pang? O my soul! my stupified soul! thou hast got an Antidote against repentance▪ but hast thou any against ••ell? thou canst keep out the sense of sin now, but art thou

able to keep off the terrors of the Lord hereafter? If thou couldst turn a deaf ear to the sentence of Christ in the day of judgment, as easily as thou dost to the intreaties of Christ in the day of grace, it were somewhat; but surely there is no defence against that. Ah, fool that I am, to quench these convictions, unless I knew how to quench those flames▪ t••ey warn me of.

And may not I challenge the first place among all the mourners in the world, who have lost all those convictions [ 3] which at several times came upon me under the word?* 1.170 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) re∣turn'd to its native coldness. Lord, what a dismal case am I in? Many convictions have I choaked and strangled, which it may be shall never more be revived, until hou revive them against me in judgment. I have been in pangs, and brought forth nothing but wind; my troubles have wrought no deli∣verance, neither have my lusts fallen before them, my con∣science indeed hath been sometimes sick with sin, yea, so sick as to vomit them up by an external partial reformation: but then with the dog have I returned again to my vomit, and now I doubt am given over to an heart that cannot repent. Oh that those travelling pangs could be quickened again! but alas! they are ceased. I am like a prisoner escaped, and a∣gain recovered, whom the Iaylor 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 bro∣ken 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 ra∣ther chuse to be the Object of thy wounding mercy, than of thy sparing cruelty! if thou plow not up my heart again by compunction, I know it must be rent in pieces at last by de∣speration.

The Poem.

THere's1 1.171 skill in plowing, that the Plowman knows For if too2 1.172 shallow, or too deep he goes; The seed is either buried, or else my To3 1.173 ••ooks and Daws become an easie prey. This as a lively emblem, fitly may Describe the blessed spirits work and way: Whose work on souls, with this doth symbolize; Betwixt them both, thus the resemblance lyes. Souls are the4 1.174 soyl, conviction is the5 1.175 plow. Gods workmen6 1.176 draw, the spirit shews them how. He guides the work, and in good ground, doth7 1.177 bless His workmens paines, with sweet and fair success. The heart prepar'd, he scatters in the seed Which in it's season springs, no fowl nor weed Shall pick it up, or choak this springing co••n; Till it be8 1.178 housed in the heavenly barn. When thus1 1.179 the spirit plows up the ••allow ground, When with such fruits, his servants work is2 1.180 crown'd; Let all the3 1.181 friends of Christ, and soul say now; As they pass by these fields4 1.182 God speed the plow. Sometimes this plow5 1.183 thin, shelfy ground doth turn. That little seed which springs, the Sun-beams burn. The rest uncovered lies, which fowls devour, Alas! their hearts were6 1.184 touched, but not with power. The7 1.185 cares and pleasures of this world have drown'd The seed, before it peep'd above the ground, Some springs indeed, the8 1.186 scripture saith that some Do taste the powers of the world to come. These9 1.187 Embroy's never come to timely birth, Because the seed that's sown wants depth of earth. Turn up, O God, the bottom of my heart; And to the seed that's sown, do thou impart Thy choicest blessing. Though I1 1.188 weep and mourn; In this wet seed-time; if I may return

With sheaves of joy; these fully will reward My paines, and sorrows, be they ne're so hard.

CHAP. VIII.

The Choicest wheat is still reserv'd for seed,* 1.189 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.* 1.190 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,* 1.191 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,* 1.192 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 1.193 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 1.194 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 1.195 cursed ground. And nobler principles than these sometime Cal'd4 1.196 common grace, and spiritual gifts which shine In some mens heads, where is their habitation; Yet they are no companions of Salvation. These purchase5 1.197 honour both from great and small; But I must tell thee that if this be all;

Though like an6 1.198 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 1.199 devils in th'infernal lake. But principles of special saving grace, Whose seat is in the8 1.200 heart, not head or face: Like sollid wheat, sown in a fruitful field Shall spring and flourish, and at last will yield. A glorious9 1.201 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 1.202 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.

CHAP. IX.

By heavens influence,* 1.203 Corn and plants do spring, Gods showers of grace do make his valleys sing.

OBSERVATION.

THe earth after that it is plowed and sowed, must be wa∣tered and warm'd with the dews and ifluences of hea∣ven, or no fruit can be expected. If God do not open to you his good treasure, the heavens to give rain unto the Land in its season, and bless all the work of your hands, as it is, Deut. 28. 12. The earth cannot yield her increase, The order and dependance of natural causes in the productions of fruit, is excellently described, Hos. 2. 21. 22. I will hear the hea∣vens, and they shall hear the earth; and the earth shall hear the corn, and wine, and Oyl, and they shall hear Iezreel. Iezreel

must have corn, and wine, and Oyl, or they cannot live; they cannot have it, unless the earth bring it forth, the earth can∣not bring it forth without the heavens, the heavens cannot yield a drop unless God hear them; that is; unlock and o∣pen them.* 1.204 Nature and natural causes are nothing else b••t the order in which God works. This some Heathe••s by the light of nature acknowledged, and therefore when they went to plow in the morning,* 1.205 they did lay one hand upon the plow (to speak their own part to be painfulness) and hold up the other hand to Ceres the Goddess of Corn, to shew,* 1.206 that their expectation of plen••y was from their supposed Deity. I fear many Christians lay both hands to the plow, and seldom lift up heart or hand to God, when about that work. There was an husbandman (saith Mr. Smith) that alwayes sowed good Seed, but never had good Corn;* 1.207 at last a neigh∣bour came to him, and said, I will tell you what probably may be the cuse of it? It may be (said he) you do not steep your Seed; no truly said the other, nor ever did I hear that Seed must be steeped; yes surely, said his neighbour, and I will tell you how, it must be steeped in prayer. When the party heard this, he thanked him for his counsel, reformed his fault, and had as good Corn as any man whatsoever, Sure∣ly, it is not the Husbandmans, but God steps that drop fatness. Alma Mater terra, the earth indeed is a fruitful mo∣ther, but the rain which ••ecundates and fertilizes it, hath no other father but God, Iob 38. 28.

APPLICATION.

As impossible it is (in an ordinary way) for souls to be made fruitful in grace and holiness, without the dews and influences of Ordinances and the blessing of God upon them, as for the earth to yield her fruit without the natural influences of heaven; for look, what dews, showers, and cleer shinings after ••ain are to the fields, that the word and Ordinances of God are to the souls of men. My doctrine shall drop as the rain, my speech shall distil as the dew, as the ••ina•• rain upon the tender herb, and as the showers upon the grass,

Deut. 3••. 2. For as the rain and snow cometh down from heaven and watereth the earth, and maketh it bring forth and bud; so shall my word be that goeth forth of my mouth, Isa. 55. 10, 11. And as the doctrine of the Gospel is rain, so Gospel Mini∣sters are the clouds in which those heavenly vapours are bound up. The resemblance lyes in the following parti∣culars.

[ 1] The rain comes from heaven, Acts 14. 17. He gave us rain from heaven and fruitful seasons, &c. The doctrine of the Gospel is also of an heavenly extraction and descent, they are heavenly truths which are brought to you in earthen vessels things that were hid in God, and come from his bo∣som, Eph. 3. 9. What Nicodemus said of Christ, is in a pro∣portion true of every faithful dispenser of the Gospel, Thou art a teacher come from God, Ioh. 3. 2. You are not to look upon the truths which Ministers deliver, as the meer effects and fruits of their inventions and parts, they are but the Conduits through which those celestial waters are conveyed to you. 'Tis all heavenly, the Officers from heaven, Eph. 4. 12. Their Doctrine from heaven, Eph. 3. 8, 9. The efficacy and success of it from heaven, 1 Cor. 3. 3. What I received of the Lord (saith Paul) that have I delivered unto you, 1 Cor. 11. 23. The same may every Gospel Minister say too. That's the first.

And then (2ly) The rain falls by divine direction and [ 2] appointment; He causes it to rain upon one city and not upon another, Amos, 4. 7. You shall often see a cloud dissolve and spend it self upon one place, when there is not a drop within a few miles of it. Thus is the Gospel sent to shed its rich in∣fluences upon one place, and not upon another; It pours down showers of blessings upon on Town or Parish, whilst others are dry like the ground which lay neer to Gideons wet fleece. To you is the word of this salvation sent, Act. 13. 26. Sent it comes not by chance, but by Commission and appoint∣ment, and its sent to you by special direction. Ministers can no more go whither they please, than the failing clouds can move against the wind. Paul and Timothy, two fruitful clouds (that sent down many sweet refreshing showers upon every

place whither they came) the Lord sent them through Phry∣gia and Galatia but forbad them to preach the word in Asia, Acts. 16. 6. And when they essayed to go into Bit••ynia, the spirit suffered them not, v. 7. But a man of Macedonia ap∣pears to Paul in a vision, and prayed him, saying, come over to Macedonia and help us, v. 9. Thus you see, how the mysti∣cal, as well as the natural clouds, are moved according to di∣vine counsel; and though Ministers are not now disposed to their respective places, in such an extraordinary way, yet there is still a special hand of the Spirit guiding their mo∣tions, which is seen partly in qualifying them or such a peo∣ple, and partly in drawing out their hearts to elect and call them, and inclining their hearts to accept the call.

There is a great deal of difference in showers of rain [ 3] that fall upon the earth. Sometimes you have an hasty shower, which makes the wayes fleet, and the streets run, but it's gone presently, the earth hath but little benefit by it; and sometimes you have a sweet, gentle, soaking rain, that moderately soaks to the root and refreshes the earth abun∣dantly, This is called the small rain, and the former, the great rain of his strength, Iob 37. 6. So it is in these spiritual show∣ers, the effects of some sermons, (like a sudden spout of rain••) are very transient; that touch the heart a little for present by way of conviction or comfort, but it fleets away imme∣diately, I••m. 1. 23. At other times the Gospel like a setled moderate rain, soaks to the root, to the very heart. So did that sweet shower which sell, Acts 2. 37. It searcheth the root, it went to the heart; the influences' of it are some∣times abiding, and do much longer remain in, and refresh the heart, than the rain doth the earth. There be effects left in some hearts, by some Sermons and duties, that will ne∣ver out of it so long as they live. I will never forget thy precepts, for by them thou hast quickened me, Psal. 119. 92.

The rain is most beneficial to the earth, when there come [ 4] sweet, warm Sun-blasts with it, or after it. This the scripture calls, a clear shining after rain, 2 Sam. 23. 4. by which the seminal vertue of the earth is drawn forth, and then the herbs and flowers, and Corn sprout abundantly. So it is with

Gospel showers, when the Sun of righteousness opens upon poor souls under the word, darting down the beams of grace and love upon them, whilst they are attending on it, (just as you sometimes see a sweet shower fall while the Sun shines out) O how comfortable is this! And effectual to melt the heart! and as the warm rain is most refreshing, so when the word comes warmly, from the melting affections of the Preacher, who imparts not only the Gospel, but his own soul with it, 1 Thes. 2. 8. This doth abundantly more good than that which drops coldly from the lips of the unaffected speaker.

Showers of rain do exceedingly refresh the earth, as a man [ 5] is refreshed by a draught of water, when his spirits are even spent. O how welcome is a shower to the thirsty ground! Hence the little hills are said to rejoyce on every side, yea to shout for joy, and sing when a shower comes, Psal. 65. 12, 13. but never was shower of rain so sweetly refreshing to the thirsty earth, as Gospel-showers are to gracious hearts, Col. 4. 8. It comforts their very hearts. What joy was there in Samaria, when the Gospel came to that place? Acts 8. 8. It revives the soul, its mel in ore, melos in aure, jubilum in corde, honey in the mouth, melody in the ear, and a very Iubilee in the heart.

Rain is necessary at Seed-time, to make ready the earth, [ 6] to receive the Seed▪ Psal. 65. 9, 10. Thou visitest the earth, and waterest it; thou greatly ••nrichest it with the river of God, which is full of water; thou preparest them co••n, when thou ••ast so provided for it; thou waterest the ridges thereof abundantly, thou sett••st the furrows thereof, thou makest it soft with showers, thou bl••ssest the springing thereof. And this the Scrip••ure calls the former rain. And as this is necessary about Seed-time, so the latter rain is as need••ul about ••a••ing time, to disclose the ear, and to bring it to perfection; both these are great blessings to the earth, and conduce to a plentiful harvest, Ioel 2. 23, 24. Beglad then ye Children of Sion, and r••joyce in the Lord your God, for he hath given you the former rain mod••rately, and he will cause to come down for you the rain, the former and the latter rain in the first month, and the floors shall be full of

wheat, and the faces shall overflow with wine and Oyl. Thus the Gospel hath a double use and benefit also. It's necessary as the former rain at Seed-time, it causes the first spring of grace in the heart, Psal. 19. 7. And there could be, (in an ordinary way) no spring of grace without it, Prov. 29. 18. And as this former rain is necessary to cause the first spring of grace, so also it hath the use of the latter rain to ripen those precious fruits of the Spirit in the souls of Belivers, Eph. 4. 11, 12, 13. He gave some Apostles, and some Pro∣phets, and some Evangelists, and some Pastors and teachers, for the perfecting of the Saints, for the work of the Ministry for the edifying of the body of Christ, till we all come in the unity of the faith, and the knowledge of the Son of God, to a perfect man, unto the measure of the stature of the fulness of Christ. Were all the elect converted unto God, yet still there would be a necessi∣ty of a Gospel Ministry.

After a great glut of rain, usually there comes a drought; [ 7] 'tis a common Countrey Proverb Wet and dry pay one another. And truly when a people are glutted with a fulness of Gospel-mercies, it's usual with God to shut up and restrain the Gospel-clouds, that for a time (at least) there be no dews upon them, and thereby teach them to prize their de∣spised (because common) mercies at an higher rate. For as a good man once said, mercies are best known by the back, and most prized when most wanted. In those dayes the word of the Lord was precious, there was no open vision, 1 Sam. 3. 1. It is with spiritual as with temporal food, slighted when plen∣teous, but if a famine once come, then every bit of bread is precious. Ierusalem remembred in the dayes of her affi∣ction, and of her misery, all her pleasant things that she had in the dayes of old, Lam. 1. 7. 'Tis both a sinflul and dan∣gerous thing to wantonize with Gospel-mercies, and d••spise the plainest (if faithful) Minis••e••s of the Gospel. The time may come when you may be glad of the plainst Ser∣mon, from the mouth of the meanest Embassador of Christ.

To conclude, the prayers of Saints are the keys that open [ 8] and shut the natural clouds, and cause them either to giv••

out, or with-hold their influences, Iames 5. 18. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, and it rained not on the earth, by the space of three years and six months; and he prayed again, and the hea∣vens gave rain, and the earth brought forth fruit. God hath sub∣jected the works of his hands, to the prayers of his Saints, Isa. 45. 11.

Prayer is also the golden key which opens these mystical Gospel clouds, and dissolves them into sweet gracious show∣ers. God will have the whole work of the Ministry carried on by the prayers of his people, they first obtain their Mini∣sters by prayer, Luke 10. 2. Pray ye the Lord of the Harvest to s••nd forth labourers into the vineyard. It is by the help of prayer, that they are carried on, and enabled to exercise their Ministry. They may tell their people as a great General once told his Souldiers. That he flew upon their wings. Pray for me (saith the great Apostle)that utterance may be given me, that I may open my mouth boldly, to make known the Mysteries of the Gospel, Eph. 6. 19. Yea, by the Saints prayers it is, that Ministers obtain the success and fruits of their labours, T••fse. 3. 1. Finally brethren, pray for us, that the word of the Lord my have free course, and ••e glorified, even as it is with you. And thus you have the Metaphor opened. Now, Oh! That these truths migh come down in sweet showers upon the hearts both of Ministers and people, in the following Reflecti∣ons.

REFLECTIONS.* 1.208

[ 1] Am I then a cloud? and is my doctrine as rain to water the Lords inheritance? * and yet do I think it much to be tossed up and down by the furious winds and storms of persecution? do I not see the clouds above me in continual motions and agitations? and shall I dream of a fixed setled state? No false Teachers, who are clouds without rain, are more likely to enjoy that, than I. Which of all the Prophets have not been tossed and hurried worse than I? Acts 7. 52. He that will not let men alone to be quiet in their lusts, must

expect but little quiet from men in this life. But it is e∣nough Lord, that arest remaineth for thy servant, let me be so wise to secure a rest to come, and not so vain to expect it on earth.

And, O that I might study those instructing clouds, from [ 2] which, as from the bottles of heaven, God pours down re∣freshing showers to quench and satisfie the thirsty earth! in this may I resemble them, and come amongst the people of the Lord, in the fulness of the blessing of the Gospel of Christ, Rom. 15. 29. O let not those thirsty souls that wait for me as for the rain, Iob 29. 23. Return like the Troops of Tema, ashamed with their heads covered. Iob 6. 19. O that my lips might refresh many! let me never be like those empty clouds, which deceive the hopes of thirsty souls; but let my doctrine descend as the rain and distil as the dew, and let that plot of thine inheritance which thou hast assigned to me, be as the field which the Lord hath blessed.

Once more, lift up thine eyes to the clouds, and behold, to how great an height the Sun hath mounted them, for by [ 3] reason of their sublimity it is that they are called the clouds of heaven, Mat. 24. 30. Lord, let me be a cloud of heaven too! Let my heart and conversation be both there! Who is more advantaged for an heavenly life than I? heavenly truths are the subjects of my daily study, and shall earthly things be the objects of my daily delights and loves? God forbid, that ever my earthly conversation should contradict and shame my heavenly calling and profession. Shine forth thou glorious Su•• of righteousness, and my heart shall quickly be attracted and mounted above these visible clouds, yea, and above the aspectable heavens.

Is the Gospel rain,* 1.209 and its Ministers clouds? Wo is me then, that my habitation is upon the mountains of Gilboa, [ 1] where there are no dews! Ah sad lot, that I should be like Gideons dry fleece,* 1.210 whilst the ground round about me is wet with the dew of heaven! O thou that commandest the clouds above, and openest the windows of heaven; remember, and refresh this parched wilderness, wherein I live, with showers o grace, that we may not be as the heath in the

desart, which seeth not when good cometh, nor inhabit the parched places of the wilderness.

O Lord, thou hast caused the heavens above me to be black [ 2] with clouds,* 1.211 thou openest the celestial casements from a∣bove, and daily sendest down showers of Gospel-blessings; O that I might be as the parched earth under them! not for barrenness, but for thirstiness. Let me say, My soul longeth, yea, even fainteth for the Courts of the lord: that I might there see the beauty of the Lord. Doth the spungy earth so gree∣dily suck up the showers, and open as many mouths as there are clefts in it, to receive what the clouds despense? and shall those precious soul-inriching showers fleet away unpro∣fitably from me? if so, then,

What an account have I to make for all those Gospel-blessings [ 3] that I have injoyed?* 1.212 for all those Gospel-dews and showers wherewith I have been watered! Should I be found fruitless at last, it will ••are better with the barren and un∣cultivated wilderness, than with me, more tolerable for Indians and Barbarians, that never heard the Gospel, than for me that have been so assiduously and plenteously watered by it. Lord, what a difference wilt thou put in the great day, betwixt simple and pertinacious barrenness! Surely, if my root be not rottenness, such heavenly waterings and influ∣ences as these, will make it sprout forth into fruits of obedi∣ence.

The Poem.

THe1 1.213 vegetables here below depend, Upon those2 1.214 treasures which the heavens do spend Most bounteously upon them: to preserve Their being, and their beauty. This may serve To shadow forth a heavenly mystery, Which thus presents it s••lf before your eye.

As when the Sun draws near us in the spring, All creatures do3 1.215 rejoyce, birds, chirp a••d sing. The face of nature smiles, the fields4 1.216 ••dorn Themselves, with rich embroyderies. ••he corn Revives, and shooteth up, the warm sw••••t rain Makes trees, and herbs5 1.217 sprout forth and spring amain, Walk but the fields in such a fragrant m••••n, How do the6 1.218 birds your ears with musick charm! The7 1.219 flowers, their flaming beauty's do present Unto your captiv'd eyes: and for their scent, The sweet Arabian gums cannot compare; Which thus perfume, the circumambient air. So, when the Gospel sheds its cheering beams, On gracious souls; like those sweet warming gleams, Which God ordaines in nature; to draw forth The vertue seminal that's in the earth: It warms their8 1.220 hearts, their languid graces cheers; And on such souls, a9 1.221 spring-like face appears. The gracious showers these spiritual clouds do yield, Inriches them with1 1.222 sweetness; like a field Which God hath blest. Oh! 'tis exceeding sweet, When gracious hearts, and2 1.223 heavenly truths do meet. How should the hearts of Saints within them spring, When they behold3 1.224 the messengers that bring These gladsom tydings? Yea, their very feet Are beautiful; because their message sweet. O what a mercy do those4 1.225 souls enjoy On whom such Gospel-dews fall day by day! Thrice happy Land which in this pleasant spring, Can hear these Turtles, in her hedges ••ing. O prize such mercies, if you ask me why? Read on, you'l see, there's Reason by and by.

CHAP. X.

If God restrain the showers,* 1.226 you howl and cry; Shall saints not mourn, when spiritual clouds are dry?

OBSERVATION.

'TIs deservedly accounted a sad judgment, when God shuts up the heavens over our heads, and makes the earth as brass under our feeet, Deut. 28. 23. Then the Hus∣bandmen are called to mourning, Ioel. 1. 11. All the fields do languish, and the bellowing cattle are pined with thrist. Such a sad state the prophet rhetorically describes, Ier. 14. 3, 4, 5, 6. The Nobles have sent their little ones to the waters, they came to the pits and found no water; they returned with their vessels empty, they were ashamed, and confounded, and covered their heads; because the ground is chapt, for there is no rain in the earth, the Plowmen were ashamed, they covered their heads: yea, the Hinde also calved in the field and forsook it, because there was no grass: and the wild asses did stand in the high places, they s••uffed up the wind like dragons, their eyes failed because there was no grass.

And that which makes the want of rain so terrible a judg∣ment, is the famine of bread, which necessarily follows these e••traordinary droughts and is one of the sorest temporal judgments which God inflicts upon the world.

APPLICATION.

ANd truly, as much cause have they to weep and trem∣ble, over whose souls God shuts up the spiritual clouds of the Gospel, and thereby sending a spiritual famine upon their souls. Such a judgment the Lord threatens in Amos 8. 11. Behold the dayes come, saith the Lord, that I will send a famine in the Land, not a famine of bread, nor a thirst for water;

but of hearing the word of the Lord. The meaning is, I will send a more fearful judgement, than that of the famine of bread; for this particle [not] is not exclusive, but excessive▪ implying, that a famine of bread is nothing, or but a light judgment, compared with the famine of the word. Pa∣rallel to which is that Text, Isa. 5. 6. I will lay it wast (saith God of the fruitless Church) sit shall not be pruned nor digged; but there shall come up bryars, and thorns; I will also command the clouds, that they rain not upon it. And we find both in humane and sacred Histories, that when God hath shut up the spiri∣tual clouds, removing or silencing his Ministers; sensible Christians have ever been deeply affected with it and rec∣koned it a most tremendous judgment. Thus the Christi∣ans of Antioch, when Chrysostom their Minister was b••nished * 1.227 they judged it better to lose the Sun out of the firmament, than lose that, their Minister. And when Nazianzen was taking his leave of Constantinople, as he was preaching his farewell-Sermon, the people were exceedingly affected with his loss; and among the rest, an old man in the Congrega∣tion fell into a bitter passion, and cryed out, Aude pater, & tecum trinitatem ipsam ejice. (i. e.) Go farther, if you dare, and take away the whole Trinity with you; meaning, that God would not stay when he was gone. How did the Chri∣stians of Antioch also weep and lament, when Paul was ta∣king his farewell of them? Act. 20. 37, 38. He had been a cloud of blessings to that place, but now they must exp••ct no more show••r•• from him. O, they knew not how to giv•• up such a Minister! Wh••n the Ark of God (which was the Symbole of the divine presence among the Iews) was taken, all the City cryed out, 1 Sam. 4. 13. O, the loss of a Gospel Ministry is an inestimable loss! not to be repaired but by its own return, or by heaven. Mr. Greenham tells us, that in the times of Popish persecution, when godly Ministers were haled away from their flocks to Martyrdom, the poor Christians would meet them in the way to the prisons or stake, with their little ones in their armes, and throwing themselves at their feet, would thus bespeak them:

What shall be our estate, now you are gone to Martyrdom? who

shall instruct these poor Babes? Who shall ease our affli∣cted consciences? Who shall lead us in the way of life? recompense unto them, O Lord! as they have deserved, who a••e the causes of this, Lord give them sad hearts.

Quis talia fando, temperet a lachrymis? And to let you see, there is sufficient ground for this sorrow, when God restrains the influences of the Gospel, solemnly consider the following par∣ticulars.

[ 1] That it is a dreadful token of God's great anger against that people from whom he removes the Gospel. The anger of God was fearfully incensed against the Church of Ephesus, when he did but threaten to come against her, and remove the Candlestick out of its place, Rev. 2. 5. 'Tis a stroke at the soul, a blow at the root; usually the last, and therefore the worst of judgments. There is a pedigree of judgments, first Gomer bears Iezreel, next Loruhamah, and at last brings forth Loammi, Hos. 1. 4, 6, 8, 9.

[ 2] There is cause of mourning, if you consider the deplora∣ble estate in which all the unregenerate souls are left, after the Gospel is removed from them. What will become of these? or by whom shall they be gathered? It made the bowels of Christ yearn within him, when he looked upon the scattered multitude that had no Shepherd, Mat. 9. 36. What an easie conquest doth the devil now make of them? how fast doth hell fill in such times? poor souls, being driven thither in droves, and none to rescue them! Mathew Paris tells us, that in the year 1072. when preaching was suppressed at Rome, letters were then framed as coming from hell; wherein the devil gave them thanks for the multitude of souls they had sent to him that year. But truly we need not talk of letters from hell, we are told from heaven, how deplorable the con∣dition of such poor souls is. See Prov. 28. 19. Hos. 4. 6. Or,

[ 3] The judgment will yet appear very heavy, if you consider the loss which God's own people sustain by the removal of the Gospel; for ther••in they lose (1) their chief glory, Rom. 3. 2. the principal thing in which the peculiar glory of Israel consisted was this, That unto them was committed the

Oracles of G••d On that account is was called the glorious Land, Dan. 11. 16. This made them greater than all the Nations rou•••• about them. Deut. 4. 7. 8. (2) By losing the Ordinances, they lose their quickenings, comforts, and soul∣refreshments; for all these are sweet streams from the Gospel fountain, Psal. 119. 50. Col. 4. 8. No wonder then to hear the People of God Complain of dead hearts, when the Gospel is removed. (3) In the loss of the Gospel they lose their defence and safety. This is there is their hedge, their w••ll of protection, Isa. 5. 5. Walls and hedges (saith Musculus in loc.) are the Ordinances of God, which serve both ad se perationem & munitionem, to distinguish, and to defend them. When God plucks up this hedge, and breaks down this wall all mischiefs break in upon us presently. 2 Chron. 15. 3, 4, 5▪ 6. Now for a long season Israel hath been without the true Go••, and without a teaching Priest, and without Law—And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the Countiries and Nations was destroyed of Nation, and City of City; for God did vex them with all adversity. How long did Ierusalem re∣main, after that voice was heard in the Temple, migremu•• hinc? Let us be gone. (4) With the Gospel, we lose our temporal injoyments and creature comforts: These usually come and go with the Gospel. When God had once written Loammi upon Israel, the next news is this, I will recover my wool and my flax, Hos. 2. 9. (5) and lastly to come up to the very case in hand, they lo••e with it their spiritual food; and soul-subsistence; for the Gospel is their feast of fat things; Isa, 25. 6. their spiritual wells, Isa. 12. 3. a dole distributed among the Lords poor. Rom. 1. 11. In a word, it is as the rain and dews of heaven, as hath been shewed, which being restrained, a spirituall famine necessarily follows: a famine of all the most terrible. Now to shew you the analogy be∣twixt this and a temporal famine, that therein you may see what cause▪ you have to be deeply affected with it, take it in thse six following particulars.

A famine is caused by the failing of bread, or that which is in the stead, and hath the use of bread. D••inties and super∣fluous

rarities may fail, and yet men may subsist comfortably. As long as people have bread and water▪ they will not fa∣mish; but take away bread once, and the spirit of man fail∣eth: Upon this account bread is called a staff, Psal. 105. 16. because what a staff is to an aged or feeble man, that bread is to the faint and feeble spirits, which even so do lean upon it. And look what bread is to the natural spirits, that, and more than that, the word is to gracious spirits, Iob 23. 12. I have esteemed the words of thy mouth, more than my necessary food. If once God break this staff, the inner man, that hidden man of the heart, will quickly begin to fail and faulter.

[ 2] It is not every degree of scarcity of bread, that presently makes a famine, but a general failing of it; when no bread is to be had, or that which is, yields no nutriment. For a fa∣mine may as well be occasioned by Gods taking away, panis nutrimentum, the nourishing vertue of bread, that it shall signifie no more as to the end of bread, than a chip, Hag. 1. 6. as by taking away panem nutrientem, bread it self, Isa. 3. 1. And so it is in a spiritual famine, which is occasioned ei∣ther by Gods removing all the Ordinances, and making vision utterly to ••ail; or else, though there be preaching prayer and other Ordinances left, (at least, the names and shadows of them) yet the presence of God is not with them. There is no marrow in the bone, no milk in the breast; and so, as to soul-subsistance, 'tis all one, as if there were no such things.

[ 3] In a corporeal famine, mean and course things become sweet and pleasant; famine raises the price and esteem of them. That which before you would have thrown to your dogs, now goes down pleasantly with your selves. To the hungry soul every bitter thing is sweet, Prov. 27. 7 'Tis the Dutch Proverb, and a very true one, hunger is the best Cook.

Iejunus stomachus raro vulgaria temnit. Horat▪ In time of famine coursest fare contents, The barking stomach strains no complements.

'Tis storied of Artaxerxes Memor, that when he was fly∣ing before his enemies, he fed hungrily upon barly bread, and said, Cujusmodi voluptatis hactenus in expernus fuit? Oh, what pleasure have I hitherto been ignorant of; when grea•• Darius drank the pudled water, that had been defiled with dead carcases which had been slain in that famous battel, he professed he never drank more pleasant drink. And famous Hunniades said, he never fared more daintily, than when (in a like exigence) he supped upon bread, onions, and water, with a poor Shepheard in his cottage.

Iust so, doth the famine of the Word raise the price and e∣steem, of vulgar and despised truths. O what would we give for one of those Sermons, one of those Sabbaths we former∣ly enjoyed? In those dayes the word of the Lord was precious. When God calls to the enemy to take away and remove his contemned, but precious dainties, from his wanton Chil∣dren, and a spiritual famine hath a little pinched them, they will then learn to prize their spiritual food at a higher rate.

In time of famine some persons suffer more than others. It falls heaviest and pincheth hardest upon the poorer sort, as long as any thing is to be had for money, the rich will have it. So it falls out in a spiritual famine; although the most experienced, and best furnished Christians, will have enough to do to live in the absence of Ordinances, yet they are like to subsist much better, than weak, ignorant, and un∣experienced ones. Some Christians have Husbanded their time well, and like Ioseph in the seven years plenty, laid up for a scarcity. The Word of God dwells richly in them. Some such there are, as Iohn calls young men, who are strong, and the word of God remaineth in them, of whom it may be said, as Ierom spake of Nepotianus, that by long and assiduous meditation of the Scriptures, he had made his breast the ve∣ry Library of Christ. But others are babes in Christ; and though God will preserve that good work which he hath be∣gun in them, yet these poor babes will soonest find, and be most concerned in the loss of their spiritual Fathers and Nurses.

[ 5] In time of famine there are pitiful cryes, and heart∣breaking complaints where-ever you go. O the many pale faces you shall then see, and the sad language that rings in your ears in every place! One cryes, bread, bread, for Christ's sake, one bit of bread; another faints and falls down at your door. All he•• People sigh, Lam. 1. 11. Yea, the poor little ones are brought in, v. 12. crying to their Mo∣thers, where is the Corn and wine? and then pouring out their souls into their Mothers bosome. Iust so it is in a fa∣mine of the Word; poor Christians every-where sighing and crying, O where are our godly Ministers? Our sweet Sabbaths, Sermons, Sacraments, my Fathers, my Fathers, the Chariots of Israel and the horsemen thereof? How beau∣tiful were your feet upon the mountains! And then weep∣ing, like the people at Pauls departure, to think they shall see their faces no more.

[ 6] Lastly, in time of famine, there is nothing so costly or precious, but people will part with it to purchase bread. They have given their pleasant things, for meat to relieve their souls, Lam. 1. 11. And doubt less when a spiritual famine shall pinch hard, those that have been close-handed to main∣tain a-Gospel Ministry, will account it a choice mercy to enjoy them again at any rate. Though the Lord feed you with the bread of affliction, and give you the watres, of adversity, yet it will sweeten that bread and water to you, if your teachers be no more removed into corners, Isa. 30. 20.

REFLECTIONS.

Is the famine of the word such a fearful judgment?* 1.228 then [ 1] Lord pardon my unthankfulness, for the plentiful and long continued injoyment of such a precious and invaluable mer∣cy. How lightly have I esteemed the great things of the Gospel? O that with eyes and hands lifted up to heaven, I might bless the Lord, that ever I was brought forth in an age of so much light! in a valley of visions, in a Land flow∣ing with Gospel-mercies. Hath not God made of one bloud, all the Nations of men, to dwell on the face of the earth? and deter∣mined

the times before appointed, and the bounds of their habi∣tation Act. 17. 26. Many of these great and populous Nati∣ons are involved in gross darkness. Now that of all the seve∣ral ages of the world, and places in it; God should espy the best place for me, and bring me forth into it, in such an hap∣py nick of time, as can hardly be paralleld in History, for the plenty of Gospel-mercies, that this age and Nation hath enjoyed; that my Mother did not bring me forth in the desarts of Arabia, or wastes of America, but in England where God hath made the Sun of the Gospel to stand still, as the natural Sun once did over Gibeon; and that such a mer∣cy should no more affect my soul, let shame cover my face for this, and trembling seize my heart.

Is the Gospel indeed departed?* 1.229 its sweet influences re∣strained? [ 2] and a famine worse than that of bread come upon us. Alas! for the day, for it is a great day, so that none is like it; it is even the day of Iacob's trouble. Wo is me, that ever I should sur∣vive the Gospel, and the precious liberties and mercies of it! What horrid sins have been harboured amongst us, for which the Lord contends, by such an unparalleld judgment? Lord, let me justifie thee even in this severe dispensation; the provocation of thy Sons, and of thy daughters have been ve∣ry great, and amongst them none greater than mine. May we not this day read our sin in our punishment? O what nice and wanton appetites, what curious and itching ears, had thy people in the dayes of plenty? Methods, tones and gestures, were more regarded than the excellent treasures of divine truths. Ah my soul! I remember my fault this day? little did I then consider, that Sermons work not upon hearts, as they are thus elegant, thus admirable, but as they are instru∣ments in the hand of God appointed to such an end. Even as Austin said of the Conduits of water, though one be in the shape of an Angel, another of a beast, yet the water re∣freshes as it is water, and not as it comes from such a Con∣duit: By this also, O Lord, thou rebukest the supiness and formality of thy people. How drowsie, dull, and careless have they been under the most excellent and quickning means? few more then I. Alas! I have often presented my

body before the Lord in Ordinances, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; but my soul hath been wandring abroad, as Chrysostom speaks. I should have come from under every Sermon as a sheet comes from the press, with all the stamps and lively impressi∣ons of the truths I heard upon my heart. But Alas! If it had been demanded of me, as once it was of Aristotle, after a long and curious Oration, how he liked it, I might have answered as he did, Truly I did not hear it, for I was all the while minding another matter. Righteous art thou, O Lord, in all that is come upon us.

[ 3] I am now as a Spring shut up, that can yield no refresh∣ment to thirsty souls,* 1.230 ready to perish. Thou hast said to me as once to Ezekiel, Son of man, behold, I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb. This is a heavy judgment, but thou must be justified and cleared in it. Although men may not, yet God, if he please, may put a lighted candle under a bushel. And herein I must acknow∣ledge thy righteousness. Many times have I been sinfully si∣lent, when both thy glory and the interest of souls ingaged me to speak. Most justly therefore hast thou made my tongue to cleave to its roof. Little did I consider the pre∣ciousness of souls, or the tremenduous account to be given for them, at the appearing of the great Shepherd. I have now time enough to sit down and mourn over former miscarri∣ages, and lost opportunities. Lord restore me once again to a serviceable capacity, to a larger sphere of activity for thee, for I am now become as a broken vessel. It grieves me to the heart, to see thy flock scattered, to hear thy people cry to me, as once to Ioseph, Give us bread, for why should we dye in thy presence? Thy word is like fire, shut up in my bones, and I am weary with forbearing. O, that thou wouldst once again open the doors of thine house, that there may be bread enough in thine house for all thy children.

The Poem.

When God doth make the1 1.231 heavens above us brass, The earth's lke iron. Flowers, herbs and grass Have lost their fragrant green; are turned2 1.232 yellow, The brooks are dry, the pining cattel3 1.233 bellow. The fat and flowry meadows scorcht and burn'd, The Countreys mirth is into4 1.234 mourning turn'd. The clefted earth, her thirsty mouth5 1.235 sets ope, Unto the empty clouds; as 'twere in hope Of some refreshing drops, that might allay Her fiery thirst: but they soon pass away. The pensive6 1.236 Husbandman with his own eyes, Bedews his Land, because he sees the skies: Refuse to do it,7 1.237 just so stands the case, When God from souls, removes the means of grace. God's Ministers are clouds, their doctrine8 1.238 rain; Which when the Lord in judgment shall restrain: The peoples souls in short time will be found In such a case, as this dry parched ground. When this9 1.239 sad judgment falls on any Nation, Let Saints therein take up this lamentation. O dreadful, dark, and dismal day! How is our glory fled away. Our Sun gone down, our stars o'recast; God's heritage is now laid wast. Our pining souls no bread can get, With wantons God hath justly met, When we are fed unto the full, This man was tedious; that was dull. But they are gone, and there remain No such occasions to complain. Stars are not now for lights, but signs; God knows of what heart-breaking times. Sure heaven intends not peace, but wars; In calling home Ambassadors.

How long did Sodom's judgment stay? When righteous Lot was snatcht away. How long remain'd that stately Hall, When Sampson made the pillars fall? When Horsemen, and Commanders fly; Wo to the helpless Infantry. This is a sad and fatal blow, A publick loss and overthrow. You that so long have wish'd them gone, Be quiet now; the thing is done. Did they torment you ere your day? God hath remov'd them out o'th'way. Now sleep in sin, and take your ease; Their doctrine shall no more displease. But Lord! what shall become of us? Our Teacher's gone, and left us thus! To whom shall we our selves address, When conscience labours in distress O, who shall help us at our need? Or pour in Balm, when wounds do bleed? Help Lord, for unto thee our eyes Do pour out tears; our groans, our cryes Shall never cease: till thou restore, The mercies which we had before. Till Sions paths where grass now grows, Be trodden by the feet of those That love thy name: and long t' enjoy The mercies they have sin'd away.

CHAP. IX.

Seeds dye and rot,* 1.240 and then most fresh appear, Saints bodies rise more orient then they mere.

OBSERVATION.

AFter the seed is committed to the earth, it seems to pe∣rish and dye, as our Saviour speaks, Iohn. 12. 24. Ex∣cept a corn of wheat fall into the ground and die, it abideth alone; but if it die, it brings forth much fruit. The death of the Corn in the earth is not a total death, but only the corruption or alteration of it: for if once the seminal life and vertue of it were quite extinguisht, it could never put forth blade or ear without a miracle. Yet, because that alteration is a kind of death, therefore Christ here uses it as a fit illustration of the resurrection. And indeed there is nothing in nature more apt to illustrate that great mystery. What a fragrant, green and beautiful blade do we ••ee spring up from a corrupted seed? how black, and mouldy is that? how beautiful and verdant is this?

APPLICATION.

EVen thus shall the bodies of the Saints arise in beauty and glory at the resurrection. They are sown in dishonour, they are raised in glory; they are sown natural bodies, they are raised spiritual bodies, 1 Cor. 15. 43, 44. The Husbandman knows, that though the seed rot in the earth, yet it will rise again. And the believer knows, That though after his skin worms destroy his body, yet in his flesh he shall see God, Iob 19. 25, &c. and the resemblance betwixt the seed sown, and springing up; and the bodies of the Saints dying, and rising again, lyes in these following particulars.

[ 1] First, the seed is committed to the earth from whence it came, so is the body of a Saint; earth it was, and to earth it is again resolved. Grace exempts not the body of the best man from seeing corruption, Rom. 8. 10. Though Christ be in him, yet the body is dead; that is, sentenced to death, be∣cause of sin, Heb. 6. ult, It is appointed for all men once to dye.

[ 2] Secondly, The seed is cast into the earth in hope, 1 Cor. 9. 10. Were there not a resurrection of it expected, the Husbandman would never be willing to cast away his Corn. The bodies of Saints are also committed to the grave in hope, I Thes. 4. 13, 14. But I would not have you to be igno∣rant brethren, concerning those which are asleep, as them which have no hope; for if we believe that Iesus dyed and rose again, even so also them which sleep in Iesus shall the Lord bring with him. This blessed hope of a resurrection, sweetens, not only the troubles of life, but the pangs of death.

[ 3] Thirdly, the seed is cast into the earth seasonably, in its proper season. So are the bodies of the Saints, Ioh. 5. 26. Thou shalt come to thy grave in a full age, as a shock of corn cometh in, in its season. They alwayes dye in the fittest time, though sometimes they seem to dye immaturately. The time of their death was from all eternity prefixt by God, beyond which they cannot go, and short of which they cannot come.

[ 4] The seed lyes many dayes and nights under the clods, be∣fore it rise and appear again. Even so man lyeth down, and riseth not again till the heavens be no more, Iob 14. 12. The dayes of darkness in the grave are many.

[ 5] When the time is come for its shooting up, the earth that covered it can hide it no longer, it cannot keep it down a day more; it will find or make a way through the clods. So in that day when the great trump shall sound, bone shall come to his bone, and the graves shall not be able to hold them a minute longer. Both Sea and earth must render the dead that are in them, Rev. 20. 13.

[ 6] When the seed appears above ground again, it appears much more fresh and orient than when it was cast into the earth. God cloaths it with such beauty, that it is not like

to what it was before. Thus rise the bodies of Saints, mar∣vellously improved, beautified and perfected with spiritual qualities and rich endowments; in respect whereof they are called spiritual bodies, I Cor. 15. 43. not properly, but analogically spiritual; for look as spirits subsist without food, ra••ment, sleep, know no lassitude, weariness or pain; so our bodies after the resurrection shall be above these ne∣cessities and distempers; for we shall be as the Angels of God, Mat. 22. 30. Yea, our vile bodies shall be changed, and made like unto Christs glorious body; which is the high∣est pitch, and ascent of glory and honour, that an humane body is capable of, Phil. 3. 21. Indeed the glory of the soul shall be the greatest glory; that's the orient invaluable jem; but God will bestow a distinct glory upon the body, and richly enammel the very case in which that precious jewel shall be kept. In that glorious morning of the resur∣rection, the Saints shall put on their new fresh suits of flesh, richly laid and trimmed with glory. Those bodies which in the grave were but dust and rottenness, when it delivers them back again, shall be shining and excellent pieces, absolutely and everlastingly freed. (1) From all natural infirmities and distempers; death is their good Physician, which at once freed them of all diseases. 'Tis a great Affliction now to many of the Lord's people, to be clog'd with so many bodily infirmities which render them very unservice∣able to God. The spirit indeed is willing, but the flesh is weak. A crazy body retorts and shoots back its distempers upon the soul with which it is so closely conjoyned; but though now the soul (as Theophrastus speaks) payes a dear rent for the Tabernacle in which it dwells, yet when death dissolves that Tabernacle, all the diseases and pains under which it groan∣ed shall be buried in the rubbish of its mortality; and when they come to be re-united again, God will bestow rich gifts and dowries, even upon the body, in the day of its re-espousals to the soul. (2) It shall be freed from all deformities, there are no breaches, flaws, monstrosities in glorified bodies; but of them it may much rather be said, what was once said of Absalom, 2 Sam. 14. 25. That from the crown of his head, to

the sole of his foot; there was no blemish in him. (3ly.) It shall be freed from all natural necessities, to which it is now sub∣jected in this its animal state. How is the soul now disquiet∣ed and tortured with cares and troubles, to provide for a perishing body? Many unbelieving and unbecoming fears, it is now vexed with. What shall it eat? and what shall it drink? and wherewithal shall it be cloathed? But meats for the belly, and the belly for meats; God shall destroy both it and them, 1 Cor. 6. 13. (i. e.) as to their present use and office; for as to its existence, so the belly shall not be destroyed. But even as the Masts, Poop and Stern of a Ship abide in the harbour after the voyage is ended, so shall these bodily members, as Tertullian excellently illustrates it. (4ly.) They shall be freed from death, to which thenceforth they can be subject no more; that formidable adversary of nature shall affault it no more. For they which shall be accounted wor∣thy to obtain that world, and the resurrection from the dead, nei∣ther marry nor are given in marriage, neither can they dye any more; for they shall be equal to the Angels, and are the chil∣dren of God, being the children of the resurrection, Luk. 20. 35, 36 Mark it [equal to the Angels] not that they shall be separate,* 1.241 and single spirits without bodies, as the Angels are, but e∣qual to them in the way and manner of their living and act∣ing. We shall then live upon God, and act freely, purely, and delightfully for God; for all kind of living upon, and delighting in creatures, seems in that Text (by a Synech∣doche of the part which is ordinarily in Scripture put for all creature-delights, dependencies, and necessities) to be excluded. Nothing but God shall enamour and fill the soul, and the body shall be perfectly subdued to the spirit. Lord, what hast thou prepared for them that love thee?

REFLECTIONS.

[ 1] If I shall receive my body again, so dignified and improv∣ed in the world to come,* 1.242 then Lord let me never be unwil∣ling to use my body now for the interest of thy glory, or my own Salvation. Now, O my God, it grieves me to think

how many precious opportunities of serving and honouring thee, I have lost under pretence of endangering my health.

I have been more solicitous to live long and healthfully, than to live usefully and fruitfully; and like enough my life had been more serviceable to thee, if it had not been so fond∣ly overvalued by me.

Foolish soul, hath God given thee a body for a living tool or instrument, and art thou afraid to use it? wherein is the mercy of having a body, if not in spending and wearing it out in the service of God? to have an active vigorous body, and not to imploy and exercise it for God, for fear of en∣dangering its health, is as if one should give thee a handsom and sprightful horse, upon condition thou shouldst not ride or work him. O! if some of the Saints had enjoyed the bles∣sing of such an healthy active body as mine, what excellent services would they have performed to God in it?

If my body shall as surely rise again in glory, vigour and [ 1] excellent endowments as the seed which I sow doth,* 1.243 why should not this comfort me over all the pains, weaknesses and dulness with which my soul is now clogged? Thou know∣est my God, what a grief it hath been to my soul, to be fet∣tered and intangled with the distempers and manifold in∣dispositions of this vile body. It hath made me sigh and say, with holy Anselme, when he saw the mounting bird weigh∣ed down by the stone hanging at her leg, Lord, thus it fares with the soul of thy servant! fain would I serve, glorifie, and enjoy thee, but a distempered body will not let me. However, it is reviving to think, that though I am now for∣ced to crawl like a worm in the discharge of my duties, I shall shortly fly like a Seraphim in the execution of thy will. Cheer up drooping soul, the time is at hand, when thou shalt be made more willing than thou art, and thy flesh not so weak as now it is.

And is it so indeed? then let the dying Saint like Iacob [ 2] rouze up himself upon his bed, and incourage himself against the fears of death by this refreshing consideration.* 1.244 Let him say with holy dying Musculus, Why tremblest thou (O my soul) to go forth of this Tabernacle to the Land of

rest? hath thy body been such a pleasant habitation to thee, that thou shouldst be so loath to part with it, though but for a time? and with assurance of receiving it again with such a glorious improvement? I know (O my soul) that thou hast a natural inclination to this body, resulting from the dear and strict union which God himself hath made betwixt thee and it! yea, even the holiest of men do sometimes sensibly feel the like in themselves; but beware thou love it not im∣moderately of inordinately; 'tis but a creature, how dear soever it be to thee: yea, a fading creature, and that which now stands in thy way to the full enjoyment of God. But say my soul, why are the thoughts of parting with it so burdensom to thee? Why so loath to take death by its cold hand? Is this body thy old and dear friend? True, but yet thou partest not with it upon such sad terms, as should deserve a tear at parting. For mayest thou not say of this departure, as Paul of the departure of Onesimus, Philem. v. 15. It therefore departeth for a season that thou mayest receive it for ever. The daye of re-espousals will quickly come, and in the mean time as thy body shall not be sensible of the tedious length of interposing time, so neither shalt thou be solicitous about thine absent friend: for the fruition of God in that thine unbodied state, shall fill thee with infinite satisfaction and rest.

Or is it not so much simply for parting with it, as for the manner of thy parting, either by the slow and lingring ap∣proaches of a natural, or the quick and terrible approaches of a violent death: Why, trouble not thy self about that; for if God lead thee through the long dark lane of a tedious sickness, yet at the end of it is thy fathers house. And for a violent death 'tis not so material, whether friends or ene∣mies stand weeping or triumphing over thy dead body. Ni∣hil corpus sentit in nervo cum anima sit in coelo. When thy soul shall be in heaven, 'twill not be sensible how the body is used on earth.

[ 4] But oh! what an uncomfortable parting will mine be? and how much more sad our meeting again!* 1.245 how will this soul and body blush, yea tremble when they meet, who have

been copartners in so much guilt? I damn'd my soul, to please my flesh, and now have ruin'd both thereby: had I denied my flesh to serve Christ, worn out my body in the service of my soul; I had thereby happily provided for them both, but I began at the wrong end, and so have ruin'd both eternally.

The Poem.

BAre seeds have no great beauty, but inhum'd That which they had is lost; and quite consum'd They soona 1.246 corrupt, and grow more base by odds When dead; and buried underneath the clods. It falls inb 1.247 baseness, but at length doth rise In glory; which delights beholders eyes. How great a difference have a few dayes made Betwixt it, in the bushel, and the blade! This lovely, lively emblem aptly may Type out the glorious Resurrection day. Wherein the Saints that in the dust do lye, Shall rise in glory, vigour, dignity. With singing in thatc 1.248 morning they arise, Andd 1.249 dazling glory, such as mortal eyes Ne're viewed on earth. The sparkling buties here, No more can equalize their splendor there: Than glimmering glow-worms do the fairest star, That shines in heaven; or the stones that are In every street, may competition hold With glittering diamonds in rings of gold. For untoe 1.250 Christ's most glorious body they Shall be conform'd in glory, at that day; Whose lustre would, should it on mortals fall; Transport a Stephen, and confound a Paul. 'Tis now a course, and crazy house of clay: But O! how dear do souls for lodging pay!

Few more than I, for thou my soul hast bin Within these tents of Kedar cooped in. Where with distempers clog'd, thou mak'st thy moans, And for deliverance with tears and groans; Hast often sued, cheer up, thef 1.251 time will be When thou from all these troubles shalt be free. No jarring humours, cloudy vapours, rheum, Pains, aches, or what ever else consumes My dayes in grief; whil'st in the Christian race, Flesh lags behing;g 1.252 and can't keep equal pace With the more willing spirit: none of these, Shall thenceforth clog thee, or disturb thine ease.

CHAP. XII.

As wheat resembled is by viler tares,* 1.253 So vile hypocrisie like grace appears.

OBSERVATION.

It is Ieroms Observation, that wheat and tares are so much alike in their first springing up, that it is exceed∣ing difficult to distinguish the one from the other. These are his words, Inter triticu•• & lolium quamdiu herba est, & nondum culmus venit ad spicam; grandis similitudo est: & in∣discernendo aut nulla, aut perdifficilis distantia. The difference (saith he) between them is either none at all, or wonderful difficult yo discern, which those words of Christ, Mat. 13. 30. plainly confirm. Let them both alone till the Harvest; there∣by intimating, both the difficulty of distinguishing the tares and wheat; as also, the unwarrantable rashness of bold and hasty censures of mens sincerity or hypocrisie, which is there shadowed by them.

APPLICATION.

HOw difficult soever it be to discern the difference be∣twixt wheat and tares; yet doubtless the eye of sence can much easier discriminate them, than the most quick and piercing eye of man can discern the difference betwixt spe∣cial and common grace: for all saving graces in the Saints have their counterfeits in hypocrites. There are similar works in these, which a spiritual and very judicious eye may easily mistake for the saving and genuine effects of the sancti∣fying Spirit.

Doth the Spirit of God convince the consciences of his people, of the evil of sin? Rom. 7. 9. Hypocrites have their convictions too, Exod. 10. 16. Then Pharoah called for Moses and Aaron in hast, and he said, I have sinned against the Lord your God, and against you. Thus was Saul also convicted, 1 Sam. 15. 24.

Doth true conviction and compunction work reforma∣tion of life, in the people of God? even hypocrites also have been famous for their reformations. The unclean spirit often goes out of the formal hypocrite, by an external refor∣mation; and yet still retains his propriety in them, Mat. 12. 43, 44. For that departure is indeed no more than a politick retreat. Many that shall never escape the damna∣tion of hell, have yet escaped the pollutions of the world, and that by the knowledge of the Son of God, 2 Pet. 2. 20.

Doth the Spirit of the Lord produce that glorious and supernatural work of faith, in convinced and humbled souls? in this also the hypocrite apes and imitates the believer, Acts 8. 13. Then Simon himself believed also, Luke 8. 13. These are they which for a while believe, and in time of temptation fall away.

Doth the precious eye of faith, discovering the transcen∣dent excellencies that are in Christ, inflame the affections of the believing soul with vehement desires and longings after him? Strange motions of heart have also been found in hy∣pocrites

towards Christ and heavenly things, Iohn 6. 34. Lord evermore give us this bread, Mat. 25. 8. Give us of your oyl, for our lamps are gone out. With what a rapture was Ba∣laam transported, when he said, Let me dye the death of the righteous, and my last end be like his? Numb. 23. 10.

Doth the work of faith in some believers bear upon its top branches, the full ripe fruits of a blessed assurance? Lo! What strong confidences, and high-built perswasions of an interest in God, have sometimes been found, even in un∣sanctified ones? Ioh. 8. 54. Of whom you say, that he is your God, and yet ye have not known him. To the same height of confidence arrived those vain souls, mentioned in Rom. 2. 19. Yea, so strong may this false assurance be, that they dare boldly venture to go to the judgment seat of God, and there defend it, Mat. 7. 22. Lord, Lord, have we not prophecyed in thy name?

Doth the Spirit of God fill the heart of the assured be∣liever with joy unspeakable and full of glory, giving them through faith a prelibation or foretaste of heaven it self, in those first fruits of it? How near to this comes that which the Apostle supposes may be found even in Apostates! Heb. 6. 8, 9. who are there said, to taste the good word of God, and the powers of the world to come. What shall I say if real Christians delight in Ordinances, those that are none may also delight in approaching to God, Ezek. 33. 32. It may be you will say, though the difference be not easily discern∣able in their active obedience; yet, when it shall come to suffering, there every eye may discern it: the false heart will then flinch, and cannot brook that work. And yet, even this is no infallible rule neither; for the Apostle supposes, that the Salamander of hypocrisie may live in the very flames of Martyrdom, 1 Cor. 13. 3. If I give my body to be burnt, and have not charity. And it was long since determined in this cafe, Non paena, sed causa facit Martyrem; so that without controversie, the difficulty of distinguishing them is very great.

And this▪ difference will yet be more subtile and undi∣scernable, if I should tell you, that as in so many things, the

hypocrite resembles the Saint: so there are other things in which a real Christian may act too like an hypocrite. When we find a Pharoah confessing, an Herod practising, as well as hearing, a Iudas preaching Christ, an Alexander ventring his life for Paul; and on the other side, shall find a David condemning that in another, which he practised himself; an Hezekiah glorying in his riches, a Peter dissem∣bling, and even all the Disciples forsaking Christ in an hour of trouble and danger. O then! how hard is it for the eye of man to discern betwixt chaff and wheat? how many up∣right hearts are now censured, whom God will clear? how many false hearts are now approved, whom God will con∣demn? men ordinarily have no clear convictive proofs, but only probable symptoms, which at most can beget but a con∣jectural knowledge of anothers state. And they that shall peremptorily judge either way, may possibly, wrong the ge∣neration of the upright; or on the other side, absolve and justifie the wicked. And truly, considering what hath been said it is no great wonder that dangerous mistakes are so frequently made in this matter. But though man cannot, the Lord both can, and will perfectly discriminate them. The Lord knoweth who are his, 2 Tim. 2. 19. He will have a day perfectly to sever the tares from the wheat, to melt off the varnish of the most resplendent and refined hyocrite, and to blow off the ashes of infirmities, which have covered and obscured the very sparks of sincerity in his people. He will make such a division as was never yet made in the world, how many divisions soever there have been in it. And then shall men indeed return, and discern betwixt the righteous and the wicked, betwixt him that serveth God, and him that serveth him not. Mean while (my soul) thou canst not better imploy thy self, whether thou be sound or unsound, than in making these reflections upon thy self.

REFLECTIONS.

ANd is this so? then Lord,* 1.254 pardon the rashness and pre∣cipitancy of my censorious spirit; for I have often

boldly anticipated thy judgment, and assumed thy preroga∣tive, although thou hast said, Why dost thou judge thy brother? and why dost thou set at nought thy brother? we shall all stand be∣fore the judgment seat of Christ; for it is written, as I live (saith the Lord) every knee shall bow to me, and every tongue shall con∣fess to God. Let ut not therefore judge one another any more, Rom. 14. 10, 11, 12, 13. And again. He that judgeth me is the Lord. Let us therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of dark∣ness, and make manifest the counsels of the heart; and then shall every man have praise of God, 1 Cor. 4. 4, 5.

What if God will own some of them for his Sons, to whom I refuse to give the respect of brethren? I may pass hasty and headlong censures upon others, but where is my commission for so doing? I want not only a commission, but fit qualifications for such a work as this. Can I pierce into the heart as God? can I infallibly discover the hidden mo∣tives, ends, and principles of actions? Besides, O my soul! thou art conscious of so much falsness in thy self, that were there no other consideration, that alone might rest in a thee from all uncharitable and hasty censures. If others knew but what I know of my self, would they not judge as severe∣ly of me, as I do of others?

[ 2] Though I may not judge the final state of another, yet I may and ought to judge the state of my own soul;* 1.255 which is doubtless a more necessary and concerning work to me. For since every saving grace in a Christian hath its counterfeit in the hypocrite, how needful is it, for thee, (O my soul) to make a stand here, and solemnly to ponder this great questi∣on! whether those things whereon I depend as my best evi∣dences for the life to come, be the real, or only the com∣mon works of the Spirit? whether they be such as can now endure the test of the Word, and abide a fair tryal at the bar of my own conscience?

Come then, my soul! set the Lord before thee, to whom the secrets of all hearts are manifest; and in the awful sence of that great day, make true answer to these heart-dis∣covering queries; for though thou canst not discern the

difference betwixt these things in another, yet thou mayest and oughtest to discern it in thy self; for what man knows the things of a man, save the spirit of man that is in him?

First, Is my obedience uniform? am I the same man [ 1] in all times, places and companies? or rather, am I not ex∣act and curious in open and publick; remiss and careless, in private and secret duties? sincere souls are uniform souls, Psal. 119. 6. the hypocrite is no closet-man, Mat. 6. 5.

Secondly, Doth that which I call grace in me, oppose [ 2] and mortifie, or doth it not rather quietly consist with, and protect my lusts and corruptions? true grace tollerates no lust, Gal. 5. 17. No, not the bosom darling-corruption, Psa. 18. 23.

Thirdly, Doth that which I call my grace, humble, [ 3] empty and abase my soul? or rather, doth it not puff it up with self-conceitedness? all saving grace is humble grace, 1 Cor. 15. 10. But the soul which is lifted up, is not upright; Hab. 2. 4.

Lastly, Canst thou (my soul) rejoyce and bless God for [ 4] the grace imparted to others? and rejoyce, if any design for Christ be carried on in world by other hands? or ra∣ther, dost thou not envy those that excel thee, and carest for no work in which thou art not seen?

But stay my soul, it is enough: If these be the substan∣tial differences betwixt special and common grace, I more than doubt, I shall not endure the day of his coming, Whose fan is in his hand. Do not those spots appear upon me, which ••re not the spots of his children? Wo is me, poor wretch, the characters of death are upon my soul! Lord, add power to the form, life to the name to live, practise to the know∣ledge, or I perish eternally! O rather give me the Saints heart, than the Angels tongue; the poorest breathing of thy Spirit, than the richest ornaments of common gifts! let me neither deceive my self or others, in matters of so deep and everlasting consequence!

The Poem.

IN Eastern Countreys, as good Authors write, Tares in their springing up appear to sight; Not like it self, a weed; but real wheat; Whose shape, and form it counterfeits so neat; Though 'twould require a most judicious eye, The one from t'other to diversifie. Till both to some maturity be grown, And then the difference is eas'ly known, Even thus1 1.256 hypocrisie that cursed weed, Springs up so like true grace, that he will need More than a common insight in this case, That saith this is not, that is real grace. Ne're did the cunning Actor, though a slave Array'd in princely robes; himself behave So like a King; as this doth act the part Of saving grace, by its deep hellish art. Do gracious souls2 1.257 melt, mourn and weep for sin? The like in3 1.258 hypocrites observ'd hath been. Have they their4 1.259 comforts, joyes, and raptures sweet? With them in comforts5 1.260 hypocrites do meet. In all religious duties, they can go As far as Saints; in some things farther too. They speak like Angels,6 1.261 and you'l think within The very spirit of Christ; and grace hath bin. They come so neer, that some like Isaac take Iacob for Esau; this, for that mistake. And boldly call (their eyes with his being dim) True grace hypocrisie, and duty sin. Yea, many also Iacob like imbrace Leah for Rachel, common gifts for grace. And in their bosoms hug it, till the light Discover their mistake; and cleer their sight. And then like him, confounded they will cry, Alas! 'tis Leah, curs'd hypocrisie.

Guide me my God, that I may not in stead Of saving grace, nurse up this cursed weed. O let my heart by thee at last be found Sincere, and all thy workings on it sound.

CHAP. XIII.

Fowls, weeds, and blastings do your corn annoy,* 1.262 Even so corruptions would your grace destroy.

OBSERVATION.

THere are (amongst many others) three critical and dangerous periods, betwixt the seed-time and Har∣vest. The first, when corn is newly committed to the earth, all that lyes uncovered is quickly pickt up by the birds; and much of that which is but slightly covered, is stockt up as soon as it begins to sprout, by Rooks and other devouring fowls, Mat. 13. 4. but if it escape the fowls, and gets root in the earth, yet then is it hazarded by noxious weeds, which purloin and suck away its nourishment, whilst it is yet in the tender blade. If by the care of the vigilant Husba••d∣man it be freed from choaking weeds; yet lastly, as great a danger as any of the former still attends it; for often∣times, whilst it is blowing in the ear, blastings, and mil∣dews, smite it in the stalk, which cuts off the juice and sap that should ascend to nourish the ear; and so shrivels and dries up the grain whilst it is yet immature, whereby it becomes like those ears of corn in Pharaohs vision, which were thin, and blasted with the East-wind;▪ or like the ears the Psalmist speaks of upon the house top, wherewith the reaper filleth not his arms.

APPLICATION.

TRue grace from the infancy to the perfection thereof, conflicts with far more greater dangers, amongst which it answerably meets with three dangerous periods which marvellously hazard it: So that it is a much greater wonder that it ever arrives at its just perfection. For (1) no sooner hath the great Husbandman disseminated these holy seeds in the regenerate heart, but multitudes of impetuous corruptions immediately assault, and would cetainly de∣vour them like the fowls of the air, did not the same arm that sowed them, also protect them. It fares with grace, as with Christ its Author, whom Herod sought to destroy in his very infancy. The new creature is scarce warm in its seat, before it must fight to defend its self. This conflict is excel∣lently set forth in that famous Text, Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other; so that ye cannot do the things that ye would.

By flesh here, understand the corruption of nature by original sin, and the sinful motions thereof; by spirit, not the soul, or natural spirit of man, but the Spirit of God in man, viz. those graces in men which are the workmanship of the Spirit, and therefore called by his name. The oppo∣sition betwixt these two is expressed by lusting (i. e.) desiring the mutual ruine and destruction of each other; for even when they are not acting, yet then they are lusting, there is an op∣posite disposition against each other; which opposition is both a formal and an effective opposition. There are two con∣trary forms to men in every Saint, Col. 3. 9, 10. From hence an effective opposition must needs follow, for as things are in their natures and principles, so they are in their operations and effects▪ workings alwayes follow beings; fire and water are of contrary qualities, and when they meet, they effectively oppose each other. Sin and grace are so opposite, that if sin should cease to oppose grace, it would cease to be sin; and if grace should not oppose sin,

it would cease to be grace. And this doth much more endan∣ger the work of grace, than any other enemy it hath; be∣cause it works against it more inwardly, constantly, and ad∣vantagiously, than any thing else can do. (1) More inwardly; for it hath its being and working in the same soul where grace dwells, yea, in the self same fame faculties, so that is not only sets one faculty against another, but the same faculty against it self, the understanding against the understanding, and the will against the will, so that ye cannot do the good, nor yet the evil that ye would; not the good that ye would, because when the spirit moves to good, and beats upon the heart by divine pulsations, exciting it to duty, the flesh crosses and opposes it there; and if it can∣not totally hinder the performance of a duty, yet it lames the soul upon the working hand, whereby the per∣formance is not so spiritual, free and composed, as it desires; nor yet the evil that you would commit, if grace were not there, because when lust stirs in its first motions, grace puts a rub in its way. How can I do this great wickedness, and sin a∣gainst God? Gen. 39. 9. And if it cannot (which for the most part it doth) hinder the acting of sin, yet it so engages the will against it, that it is not committed with complacen∣cy and full consent, Rom. 7. 15. What I do, I allow not. (2) It opposes it more constantly, it's like a continual drooping: a man can no more flie from this enemy, than from himself. There is a time when the devil leaves tempting, Mat. 4. 11. but no time when corruption ceases from working. And lastly, it opposes grace more advantagiously than any other enemy can do, for it is not only alwayes in the same soul with it, but it is there naturally; it hath the advantage of the soyl which suits with it. And yet, oh the wonder of free grace! it is not swallowed up in victory, it escapes this hazard.

But (2ly.) it soon meets with another, though it escape this, even by temptations which strike desperately at the very life of it; for these like the weeds, with seemingly loving imbraces, clasp about it; and did not the faithful God now make a way to escape, instead of an Harvest, we should have an heap: For, alas, what are we! to wrestle

with principalities and powers, and spiritual wickednesses in high places?

Lastly, sad relapses like blasts and rustings do often fade and greatly endanger it, when it's even ready for the Har∣vest. Thus it fell out with David, whose last wayes were not like his first; and yet by this, these holy fruits are not utter∣ly destroyed, because it is the seed of God; and so is im∣mortal, 1 Iohn 5. 4, 5. and also because the promises of per∣severance and victory made to it, cannot be frustrated; a∣mongst which these are excellent, Isa. 54. 10. Ier. 34. 40. 1 Cor▪ 1. 8. Psal. 1. 3. Psal. 125. 1. Ioh. 4. 14. So that here is matter of unspeakable comfort; though the flesh say, Ego deficiam, I will fail thee; though the world say, Ego decipiam, I will deceive thee; though the devil say, Ego eripiam, I will snatch thee away; yet as long as Christ saith, I will never leave thee nor forsake thee; thy graces are secure, in the midst of all these enemies.

REFLECTIONS.

[ 1] THis soul of mine was once plowed up by conviction,* 1.263 and sown (as I thought) with the seed of God. In those dayes many purposes and good resolutions began to chink and bud forth, promising a blessed Harvest: But O! (with what consternation and horror should I speak it;) the cares and pleasures of this life, the lusts and corruptions of my base heart springing up, have quite destroyed and choakt it; by which it appears, it was not the seed of God, as I then imagined it to be; and now my expected Harvest shall be an heap, in the day of grief, and desperate sorrow, Isa. 17. 11. I had convictions, but they are gone: troubles for sin, con∣science of duties, but all is blasted, and my soul is now as a barren field, which God hath cursed.

Wo is me! I have revolted from God, and now that dreadful word, Ier. 17. 5, 6. is evidently fulfilled upon me; For I am like the heath in the desart, that seeth not when good cometh; my soul inhabits the parched places of the wilderness. Alas! all my formal and heartless duties were but as so many

scare-crows in the field, which could not defend these slight workings from being devoured by the infernal fowls. Had these principles been the seed of God, no doubt they would have continued and overcome the world, 1 Ioh. 2. 19. Wretched soul! thy case is sad, it will be better with the uncultivated wilderness, than with such a miscarrying soyl, unless the great Husbandman plow thee up the second time, and sow thy heart with better seed.

And are the corruptions of my heart to grace, what fowls, [ 2] weeds,* 1.264 and mildews are to the corn? O what need have I then to watch my heart, and keep it with all diligence; for in the life of that grace is wrapt up the life of my soul. He that carries a candle in his hand in a blustring stormy night, had need to cover it close, lest it be blown out, and he left in darkness. O let me never say, God hath promised it shall persevere, and therefore I need not be so solicitous to pre∣serve it; for as this inference is quite opposite to the nature of true grace and assurance, which never incourage to care∣lessness, but provoke the soul to an industrious use of means to preserve it. So, it is in it self an irrational and sensless conclusion, which will never follow from any Scripture promise: for although it is readily granted, that God hath made many comfortable and sweet promises to the graces of his people, yet we must expect to enjoy the benefits & blessings of all those promises, in that way and order in which God hath promised them; and that is in the careful and diligent use of those means which he hath prescribed, Ezek. 36. 36, 37. for promises do not exclude, but imply the use of means, Act. 27. 31. I know my life is determined to a day, to an hour, and I shall live out every minute God hath appointed; but yet, I am bound to provide food, raiment and physick to pre∣serve it.

To conclude, let all doubting Christians reflect seriously [ 3] upon this truth,* 1.265 and suck marrow and fatness out of it to strengthen and establish them against all their fears; your life, your spiritual life, hath for many years hanged in sus∣pence before you; and you have often said with David, I shall one day fall by the hand of Saul. Desponding, trem∣bling

soul, lift up thine eyes and look upon the fields; the corn lives still, and grows up: though birds have watcht to devour it, snows have covered it, beasts have cropt it, weeds have almost choakt it, yet it's preserved. And hath not God more care of that precious seed of his own spirit in thee, than any Husbandman hath of his corn? hath he not said, That having begun the good work in thee; he will perfect it to the day of Christ? Phil. 2. 6. Hath he not said, I give unto them eter∣nal life, and they shall never perish? Iohn 12. 28. Hast thou not many times said, and thought of it, as thou dost now, and and yet it lives? O, what matter of unspeakable joy and com∣fort is this to upright souls! Well then, be not discharged, for thou dost not run as one uncertain, nor fight as one that beats the air, 1 Cor. 9. 26. but the foundation of God stands sure, having this seal, the Lord knows who are his, 2 Tim. 2. 19. Though thy grace be weak, thy God is strong▪ though the stream seem sometimes to fail, yet it's fed by an ever∣flowing fountain.

The Poem.

'TIs justly wondered that an ear of corn, Should come at last in safety to the Barn. It runs through many hazards, threatning harms Betwixt the sowers hands, and reapers arms. The earth no sooner takes it from the sack But you may see behind the sowers back A troop of1 1.266 thieves, which would at once destroy That seed in which lyes hid the seed of joy. This dangerous period past, it soon doth fall Into a second, no less critical. It shooteth forth the tender blade, and then The noxious2 1.267 weeds engender it again. These clasp about it till they kindly choak The corn, as flattering Ivy doth the oak.

Are weeds destroyed, and all that danger past? Lo now another comes, the worst at last. For when i'th ear it blow, begins to kern, As mildew3 1.268 smites it which you can't discern; Nor any way prevent, till all be lost; The corn destroy'd, with all your hopes and cost. Thus saving grace, that precious seed of joy; Which hell and nature plot4 1.269 how to destroy, Escapes ten thousand5 1.270 danger's first and last. O who can say now all the danger's past? 'Tis like a crazy bark tost in a storm, Or like a taper which is strangely born Without a lanthorn, in a blustring night; Or like to glimmering sparks whose dying light Is still preserv'd: The roaring waves swell high Like moving mountains in the darkned sky On their proud back, the little bark is even Mounted unto the battlements of heaven, From thence dismounted to the deeps doth slide Receiving water upon every side; Yet he whose voice the proudest waves obey Brings it at last into the quiet key. The blustring winds strive with a fatal puff, To bring the tapor to a stinking snuff; Their churlish blasts extinguish it, and then; Our gentle breath recovers it agen. The fainting sparks beneath the ashes lye, Where choakt; and smother'd they begin to dye; But these collected, we do gently blow, Till from faint sparks to lively flames they grow. Even thus is grace preserv'd, thus kept alive; By constant wonders, Grace doth live and thrive.

CHAP. XIV.

Our Husbandmen for Harvest wait and stay,* 1.271 O let not any Saint do less than they.

OBSERVATION.

THe expectation of a good Harvest at last, makes the Husbandman with untired patience to digest all his la∣bours. He that plows, plow in hope, 1 Cor. 6. 19. and they are not so irrational to think, they shall presently be par∣takers of their hope, nor so foolish to anticipate the Harvest, by cutting down their corn before it be fully ripened, but are content to plow, sow and weed it; and when it's fully ripe, then they go forth into their fields and reap it down with joy.

APPLICATION.

CAn a little Corn cause men to digest so many difficult labours, and make them wait with invincible patience till the reaping time come? much more should the expecta∣tion of eternal glory steel and fortifie my spirit against all intercurrent hardships and difficulties. It least of all becomes a Christian to be of a hasty and impatient spirit. Light is sown for the righteous, and joy for the upright in heart, Psal. 92. 11. Behold the Husbandman waiteth, &c. Iam. 5. 7. Be patient therefore my Brethren, for the coming of the Lord draws neer. There are three great Arguments to perswade Chri∣stians to a long-suffering and patient frame under sufferings. (1) The example of Christ, Isa. 53. 7. to think how quiet∣ly he suffered all injuries and difficulties with invincible pa∣tience, is sufficient to shame the best of Christians, who are of such short Spirits. I have read of one Elezarius a noble

man, that when his wife wondered at his exceeding great patience in bearinig njuries; he thus answered her, You know sometimes my heart is ready to rise with indignation against such as wrong me, but I presently begin to think of the wrongs that Christ suffer'd, and say thus to my self, al∣though thy servant should pluck thy beard, and smite thee on thy face, this were nothing to what thy Lord suffer'd: he suffered more and greater things; and assure your self (wife) I never leave off thinking on the injuries done to my Saviour, till such time as my mind be still and quiet. To this purpose it was well noted by Bernard, speaking of Christ's humiliation; was Christ the Lord of glory thus humbled and emptied of his fulness of glory? and shall such a worm as I swell? (2) The desert of sin, Lam. 3. 39. Why doth the living man complain? It was a good saying of blessed Green∣ham: When sin lyes heavy, affliction lyes light. And it is a famous instance which Dr. Taylor* 1.272 gives us of the Duke of Condey; I have read (saith he) when the Duke of Condia had voluntarily entred into the incommodities of a religious po∣verty and retirement; he was one day spied and pitied by a Lord of Italy, who out of tenderness wisht him to be more careful and nutritive of his person; the good Duke answer∣ed, Sir, be not troubled, and think not, that I am ill provi∣ded of conveniences, for I send an Harbinger before me that makes ready my lodgings, and takes care that I be royally entertained. The Lord asked him, who was his Harbinger? he answered, the knowledge of my self, and the consideration of what I deserve for my sins, wh••ch is eternal torments; and when with this knowledge I arrive at my lodging, how unprovided soever I find it, methinks it is ever better than I deserve; and as the sense of sin, which me∣rits hell, sweetens present difficulties: So, (to come home to the present similitude) do the expectations, and hopes of a blessed harvest, and reward in heaven. This made Abraham willing to wander up and down many years as a stranger in the world; for he looked for a City that hath foundations, whose builder and maker is God. The hopes of such a harvest is incouragement enough to work hard, and wait long; yet

some Christians are so impatient of it, that they would fain be reaping before the time; but as God hath by an unalterable law of nature, appointed both the seasons of seed time and harvest (which are therefore called the appointed we••ks of the harvest) Ier. 5. 24. and these cannot be hasten'd; but when we have done all that we can on our part, must wait till God send the former and latter rain, and given every natu∣ral cause its effect. So is it in reference to our spiritual har∣vest; we are appointed to sweat in the use of all God's ap∣pointments, and when we have done all, must patiently wait till the divine decrees be accomplished, and the time of the promise be fully come; In due time we shall reap, if we faint not. To which patient expectation, and quiet wait∣ing for the glory to come, these following considerations are of excellent use.

[ 1] As the Husbandman knows when the Seed-time is past, it will not be long to the harvest; and the longer he waits, the neerer still it is. So the Christian knows, It is but yet a little while, and he that shall come will come, and will not tarry, Heb. 10. 37. And that now his salvation is nearer than when he first believed, Rom. 13. 11. What a small point of time is our waiting time, compared with eternity? yet a few dayes more, and then comes the long expected and welcome har∣vest.

[ 2] The Husbandman can find other work to do, before the reaping time come; he need not stand idle, though he can∣not yet reap. And cannot a Christian find any work to do for God, till be come to heaven? O, there is much work to do and such work as is only proper to this season. You may now reprove sin, exhort to duty, succour the distressed, this is good work, and this is your only time for such work; the whole of eternity will be taken up in other imployments, I think it meet (saith Peter) as long as I am in this tabernacle, to stir up your minds, knowing shortly, that I must put off this taber∣nacle, 2 Pet. 1. 13, 14. q. d. I know I have but a little time to work among you, I am almost at heaven; and therefore am willing to husband this present moment as well as I can for you. O Christians! you need not stand idle, look round

about you upon the multitude of forlorn sinners, speak now to them for God, speak now to God for them; for shortly you shall so speak more, you shall see them no more till you see them at Christ••s Bar; God leaves you here for their sakes, up and be doing: If you had done all you were to do for your selves and them, he would have you to heaven immedi∣ately, you should not wait a moment longer for your glory.

Husbandmen know, though they cannot yet gather in the [ 3] precious fruits of the earth, yet all this while they are ripen∣ing and preparing for the harvest; they would not house it green or take it before its time. And is not this also my preparation time for glory? As God prepared heaven for his people, by an eternal decree, Mat. 25. 34. by an act of cre∣ation, Heb. 11. 10. by the death of Christ, which made a purchase of it, Heb. 10. 19, 20. and by his ascension into it, Ioh. 14. 2, 3. So the reason why we are kept here, is in order to our sitting for it. Heaven is ready, but we are not fully ready; the Barn is fit to receive the corn, but the corn is not yet fit to be gathered into it. But for this self same thing God is now working us, 2 Cor. 5. 5. he is every day at work, by Ordinances, and by providences, to perfect his work in us; and as soon as that is finished, we shall hear a voice like that, Rev. 11. 12 Come up hither, and immediately we shall be in the spirit: for how ardently soever we long for that desirable day, Christ longs for it more than we can do.

The Husbandman is glad of the first fruits, that incoura∣ges [ 4] him, though the greatest part be yet out; and have not you received the first fruits of that glory? have you no earn∣ests, pledges, and first fruits of it? 'Tis your own fault, if every day you feed not upon such blessed comforts of the spi∣rit, Rom. 8. 23. Rom. 5. 2. 1 Pet. 8. 9. O how might the in∣terposing time, even all the dayes of your patience here, be sweetned with such prelibations of the glory to come!

Husbandmen know 'tis best to reap, when 'tis fit to reap; [ 5] one handful fuly ripe, is worth many sheaves of green corn. And you know, heaven will be sweetest to you, when you are fittest for it, the child would pluck the apple while it's

green, but he might gather it easier, and taste it sweeter, by tarrying longer for it. We would fain be glorified per sal∣tum. When we have got a taste of heaven, we are all in hast to be gone. Then, O that I had wings as a dove! I would flie away, and be at rest. Then we cry to God for our selves, as Moses for his sister Miriam, Heal her [now] O God, I beseech thee, Num. 12. 13. Clorifie me now, O Lord, I pray thee! But surely, as God hath contrived thy glory in the best of wayes, so he hath appointed for thee the fittest of seasons; and when ever thou art gathered into glory, thou shalt come as a shock of corn in its season.

REFLECTIONS.

I Have waited for thy salvation, O God! Having received thy first fruits, my soul longs to fill its besome with the [ 1] full ripe sheaves of Glory. As the Hart panteth for the water brooks,* 1.273 so panteth my soul for thee, O God! O, when shall I come and appear before God? I desire to be dissolved, and to be with Christ. When shall I see that most lovely face? When shall I hear his soul-transporting voice? Some need patience to dye, I need it as much to live! Thy sights, O God, by faith, have made this world a burden, this body a burden, and this soul to cry like thirsty David, O that one would give me of the waters of Bethlehem to drink! The Husbandman longs for his Harvest, because it is the reward of all his toyl and labour; but what is his harvest to mine? what is a little corn to the enjoyment of God? What is the joy of harvest, to the joy of heaven? what are the shoutings of men in the fields, to the acclamations of glorified spirits in the kingdome of God? Lord, I have gone forth bearing more precious ••eed that they; when shall I return rejoyce∣ing, bringing my sheaves with me? Their harvest comes when they receive their corn, mine comes when I leave it. O much desired harvest! O day of the gladness of my heart! How long Lord! How long! Here I wait as the poor man Bethesda's pool, looking when my turn will come, but every one steps into heaven before me; yet Lord, I am

content to wait till my time be fully come. I would be con∣tent to stay for my glorification, till I have finisht the work of my generation; and when I have done the will of God, then to receive the promise. If thou have any work on earth to use me in, I am content to abide: Behold, the Husband∣man waiteth, and so will I; for thou art a God of judgement, and blessed are are all they that wait for thee.

But how doth my sloathful soul sink down into the flesh, [ 2] and settle it self in the love of this animal life?* 1.274 How doth it hug, and wrap up it self in the garment of this mortality, not desiring to be removed hence, to the more perfect and blessed state? The Husbandman indeed is content to stay till the appointed weeks of the Harvest; but would he be con∣tent to wait alwayes? O my sensual heart! is this life of hope as contentful to thee, as the life of vision will be? Why dost thou not groan within thy self, that this mortality might be swallowed up of life? Doth not the scripture describe the Saints by their earnest looking for the mercy of our Lord Iesus unto eternal life? Iude 21. By their hastening unto the coming of the day of God, 2 Pet. 3. 12. What is the matter that my heart hangs back? doth guilt lye upon my consci∣ence? Or have I gotten into a pleasant condition in the world which makes me say as Peter on the Mount, It's good to be here? Or want I the assurance of a better state? Must God make all my earthly comforts die, before I shall be willing to die? Awake Faith, awake my Love; heat up the drowzy desires of my soul, that I may say, make hast my Beloved, and come away.

The Poem.

NO prudent Husbandman expects the fruit of what he sows, Till every cause have its effects; and1 1.275 then he reaps and mows.

He works in2 1.276 hope the year throughout, and counts no labour lost; If when the season comes about His harvest3 1.277 quits his cost.

This rare4 1.278 example justly may rebuke, and put to shame; My soul which sows its seed one day, and looks to reap the same.

Is cursed5 1.279 nature now become so kind a soyl to grace, That to perfection it should come within so short a space.

Grace springs not up with speed and6 1.280 ease like mushrooms in a night But rather by7 1.281 degrees increase as doth the8 1.282 morning light.

Is corn so dear to Husbandmen? much more is9 1.283 heaven to me, Why should not I have patience then? to wait as well as he.

To promises1 1.284 appointed years, by God's decrees are set; These once expir'd beyond its fears my soul shall quickly get.

How2 1.285 small a part of hasty time Which3 1.286 quickly will expire, Doth me within this world confine, and then comes my desire.

Come Lord,4 1.287 how long! my soul hath gasp'd faith my affections5 1.288 warms. O when shall my poor ••oul be clasp'd, in its redeemers arms.

The time seems6 1.289 long, yet here I'le lye till thou my God do call, It is enough, eternity will make7 1.290 amends for all.

CHAP. XIX.

Corn fully ripe,* 1.291 is reap'd, and gather'd in. So must your selves when ripe in grace or sin.

OBSERVATION.

VVHen the fields are white to harvest, then Husband∣men walk through them, rub the ears, and finding the grain full and solid, they presently prepare their Sithes and Sickles, send for their harvestmen, who quickly reap and mow them down; and after these follow the binders, who stitch it up; from the field where it grew, it's carried to the Barn where it is threshed out; the good grain gathered into an heap, the chaff separated and burnt, or thrown to the dunghil, how bare and naked do the fields look after harvest which before were pleasant to behold? When the harvest men enter into the field, it is (to allude to that, Ioel 2. 3.)

before them, like the garden of Eden, and behind them a desolate wilderness; and in some places its usual to set fire to the dry stubble, when the corn is housed; which rages furi∣ously, and covers it all with ashes.

APPLICATION.

THe Application of this, I find made to my hands, by Christ himself in Mat. 13. 38, 39. The field is the world, the good seed are the Children of the kingdom, the tares are the children of the wicked one, the enemy that sowed them is the devil, the harvest is the end of the world, the reapers are the An∣gels.

The field is the world; there both the godly and ungodly live and grow together, till they be both ripe, and then they shall both be reaped down by death; death is the Sickle that reaps down both. I will open this Allegory in the fol∣lowing particulars.

[ 1] In a catching harvest, when the Husbandman sees the clouds begin to gather and grow black, he hurries in his corn with all possible hast, and houses day and night.

So doth God the great Husbandman, he hurries the Saints into their graves, when judgments are coming upon the world, Isa. 57. 1. The righteous perish and no man layeth it to heart, and merciful men are taken away; none considering that the righteous is taken away from the evil to come. Methusalah died the year before the flood, Augustine a little before the sack∣ing of Hippo, Pareus just before the taking of Heidleberge, Luther a little before the Wars brake out in Germany; but what speak I of single Saints? Sometimes the Lord houses great numbers together, before some sweeping judgement comes. How many bright and glorious stars did set almost together, within the compass of a few years to the astonish∣ment of many wise and tender hearts in England. I find some of them ranked in a Funeral Elegy.

The learned Twisse went first, (it was his right) Then holy Palmer, Burroughs, Love, Gouge, White,

Hill, Whitaker, grave Gataker and Strong, Per••e, Marshal, Robinson, all gone along. I have not nam'd them half, their only strife, Hath been (of late) who should first part with life. These few who yet survive, sick of this age Long to have done their par••s and leave the stage.

The Lord sees it better for them to be under ground than above ground; and therefore by a merciful providence sets them out of harms way.

Neither the corn▪ or tares, can possibly resist the sharp [ 2] and keen Sickle, when it's applyed to them by the re••pers hand; neither can the godly or ungodly resist the stroke of death; when God inflicts it; Ecclis. 8. 8. No man can keep alive his own soul in the day of death, and there is no discharge in that war. The frail body of man is as unable to withstand that stroke, as the weak reeds, or feeble••stalks of the corn are to resist the keen Sithe and sharp Sickle.

The reapers receive the wheat which they cut down, into [ 3] their armes and bosom. Hence that expression, by way of im∣precation upon the wicked, Psal. 129. 7. Let them be as the grass upon the house top which withers before it grows up, where∣with the mower filleth not his hand, nor be that bindeth sheaves his bosom. Such withered grass are the wicked, who are never taken into the reapers bosom; but as soon as Saints are cu•• down by death, they fall into the hands and bosoms of the Angels of God, who bear them in their arms and bosoms to God their father, Luke 16. 22. For look, as these blessed spirits did exceedingly rejoyce at their conversion, Luke 15. 10. and thought it no dishonour to minister to them whilst they stood in the field Heb. 1. 14. So when they are cut down, by death, they will rejoyce to be their convoy to heaven.

When the corn and weeds are reap'd or mowed down [ 4] they shall never grow any more in that field; neither shall we ever return to live an animal life any more after death Iob 7. 9, 10. As the cloud is consumed and vanisheth away; so he that goeth down to the grave, shall come up no more; he shall return no more to his house, neither shall his place know him any more.

Lastly, (to come home to the particular object of this Chapter (the reapers are never sent to cut down the harvest till it be fully ripe; neither will God reap down Saints or sinners, till they be come to a maturity of grace or wicked∣n••ss. Saints are not reap'd down till their grace be ripe, Iob. 5. 26. Thou shalt come to thy grave in a full age, as a shock of corn cometh in in his season.

Not that every godly man dies in such a full old age (saith Mr. Caryl on the place) but yet in one sense it is an universal truth, and ever fulfilled; for whensoever they die, they die in a good age; yea, though they die in the spring and flower of their youth, they die in a good old age (i. e.) they are ripe for death when ever they die: When ever a godly man dies, it's harvest time with him, though in a natural capacity he be cut down while he is green, and cropt in the bud or blos∣som; yet in his spiritual capacity, he never dies before he be ripe. God ripens his speedily, when he intends to taks them out of the world speedily; he can let out such warm rayes and beams of his spirit upon them, as shall soon maturate the seeds of grace into a preparedness for glo∣ry.

The wicked also have their ripening time for hell, and judgement; God doth with much long••suffering endure the vessels of wrath, prepared for destruction. Of their ripe∣ness for judgment the scripture often speaks, Gen. 15. 16. The sin of the Amorites is not yet full. And of Babilon, it's said, Ier. 51. 13. O thou that dwellest upon many waters, thine end is come and the measure of thy covetousness.

'Tis worth remarking, that the measure of the sin, and the end of the sinner come together. So Ioel 3. 13. Put ye in the sickle, for the harvest of the earth is ripe, for the press is full, the fats overflow, for their wickedness is great. Where note, sinners are not cut down till they be ripe and ready. Indeed they are never ripe for death, nor ready for the grave; that is, fit to die: yet they are alwayes ripe for wrath, and ready for hell before they die. Now as Husbandmen judge of the ripeness of their harvest, by the colour and hardness of the grain; so may we judge of the ripeness both of

Saints and Sinners, for heaven or hell, by these following signs.

Three Signs of the maturity of grace.

VVHen the Corn is near ripe, it blows the head, and [ 1] stoops lower than when it was green. When the people of God are near ripe for heaven, they grow more humble and self-denying, that in the dayes of their first pro∣fession. The longer a Saint grows in this world, the better he is still acquainted with his own heart, and his obligations to God; both which are very humbling things. Paul had one foot in heaven, when he called himself the chiefest of sinners, and least of Saints, 1 Tim. 1. 15. Eph. 3. 8. A Christian in the progress of his knowledge and grace, is like a vessel cast into the Sea, the more it fills the deeper it sinks. Those that went to study at Athens (saith Plutarch) at first coming, seemed to themselves to be wise men; afterwards, only lo∣vers of wisdom, and after that, only thetoricians, such as could speak of wisdom, but knew little of it, and last of all Ideots in their apprehensions; still with the increase of lear∣ning, laying aside their pride and arrogancy.

When harvest is nigh, the grain is more solid and pithy [ 2] than ever it was before; green corn is soft and spungy, but ripe corn is substantial and weighty: So it is with Christi∣ans; the aff••ctions of a young Christian perhaps are more ferverous and sprightly, but those of a grown Christian are more judicious and solid; their love to Christ abounds more and more in all judgment, Phil. 1. 9. The limbs of a Child are more active and plyable, but as he grows up to a perfect state, the parts are more consolidated and firmly knit. The fingers of an old Musician are not so nimble, but he hath a more judicious ear in musick, than in his youth.

When Corn is dead ripe, it's apt to fall of its own accord [ 3] to the ground, and there shed; whereby it doth as it were anticipate the harvest man, and calls upon him to put in the sickle. Not unlike to which are the lookings and longings,

the groanings and hastenings of ready Christians to their ex∣pected glory; they hasten to the coming of the Lord, or as Montanus more 〈◊〉〈◊〉 renders it, they hasten the coming of the the Lord; (i. e.) they are urgent and instant in their desires and cryes to hasten his coming; their desires sally forth to meet the Lord, they willingly take death by the hand; as the corn bends to the earth, so do these souls to heaven. This shews their harvest to be near.

Six signs of the maturity of Sin.

WHen ••inners are even dead ripe for hell, these ••igns appear upon them, or by these at least, you may con∣clude those souls not to be far from wrath, upon whom they appear.

[ 1] When conscience is wafted and grown past feeling, having no remorse for ••in; when it ceases to check, reprove and smite for sin any more, the day of that sinner is at hand, his harvest is even come. The greatest violation of conscience is the greatest of sins; this was the case of the forlorn Gen∣tiles, among whom Satan had such a plentiful harvest; the patience of God suffered them to grow till their consciences were grown seared and past feeling, Eph. 4. 19. When a member is so mortified, that if you lan••e and cut it never so much, no fresh blood, or quick flesh appears, nor doth the man feel any pain in all this, then it's time to cut it off.

When men give themselves over to the satisfaction of their lusts, to commit sin with greediness, then are they grown to a maturity of sin; when men have slipt the reins of conscience and rush headlong into all impiety, then the last sands of Gods patience are running down. Thus Sodom and Gomorrah, and the Cities about them in like manner gave themselves over to wickedness and strange sins; and then justice quickly truss'd them up for an example, suffering the vengeance of e∣ternal fire.

[ 3] That man is even ripe for hell, that is become a contriver

of ••in, a designer, a studentin wickedness; one would think it strange, that any man should set his invention on work, upon such a subject as sin is; that any should study to be∣come a dexterous artist this way, and yet the Scripture fre∣quently speaks of such, whose bellies prepare deceit, Iob 15. 35. who travel in pain to bring forth, this deformed birth, ver. 20. who wink with their eyes, whilst plodding wickedness, as men use to do when they are most intent upon the study of any knotty problem, Prov. 6. 13. These have so much of hell already in them, that they are more than half in hell alrea∣dy.

He that of a forward Professor, is turn'd a bitter perse∣cutor, [ 4] is also within a few rounds of the top of the ladder; the contempt of their light, the Lord hath already punished upon them, in their obduracy and madness against the light. Reader, if thou be gone thus far, thou art almost gone be∣yond all hope of recovery. Towards other sinners, God usually exercises more patience, but with such he makes short work. When Iudas turns Traitor to his Lord, he is quickly sent to his own place. Such as are again intangled and overcome of those lusts they once seemed to have clean escaped, these bring upon themselves swift damnation, and their Iudgment lingers not, 2 Pet. 2. 3, 20.

He that can endure no reproof or controul in the way of [ 5] his sin, but derides all counsel, and like a strong current, rages at, and sweeps away all obstacles in his way, will quick∣ly fall into the dead lake, Prov. 29. 1. He that being often re∣proved hardeneth his neck shall suddenly be destroyed and that without remedy. This is a death spot, a hell spot, where ever it appears. From this very sypmtom the Prophet plainly predicted the approaching ruine of Amaziah, 2 Chron. 25. 16. I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened to my voice. He that will not be timely counselled, shall be quickly destroyed.

Lastly, when a man comes to glory in his sin, and boast [ 6] of his wickedness, then its time to cut him down; whose end is destruction, whose glory is in their shame, Phil. 3. 16. This is a braving, a daring of God to his face, and with whom∣soever

he bears long, to be sure, these are none of them.

You see now, what are the signs of a full ripe sinner; and when it comes to this, either with a Nation, or with a single person, then ruine is near, Ioel. 3. 13. Gen. 15. 16. It is in the filling up of the measure of sin, as in the filling of a vessel cast into the Sea, which rowls from side to side, taking in the water by litle and litle, till it be full, and then down it sinks to the bottom. Mean while, admirable is divine pati∣ence, which bears with these vessels of wrath, whilst fitting for destruction.

REFLECTIONS.

[ 1] CHear thy self,* 1.292 O my soul! with the heart strengthen∣ing bread of this divine meditation. Let faith turn every drop of this truth into a soul-reviving cordial. God hath sown the precious seed of grace upon my soul, and though my heart hath been an unkind soyl which hath kept it back and much hindered its growth; yet blessed be the Lord, it still grows on, though by slow degrees; and from the spring∣ing of the seed, and shootings forth of those gracious habits, I may conclude an approaching harvest: Now is my salvati∣on nearer than when I believed; every day I come nearer to my salvation, Rom. 13. 11. O that every day I were more active for the God of my salvation! grow on my soul, and add to thy faith vertue, to thy vertue knowledge, &c. Grow on from faith to faith; keep thy self under the ripening in∣fluences of heavenly Ordinances; the faster thou growest in grace, the sooner thou shalt be reaped down in mercy, and bound up in the bundle of life, 1 Sam. 25. 29. I have not yet attained the measure and proportion of grace assigned to me, neither am I already perfect, but am reaching forth to the things before me, and pressing towards the mark for the prize of my heavenly calling, Phil. 3. 12, 13. O mercy to be admired! that I who lately had one foot in hell, stand now with one foot in heaven!

But the case is far different with me,* 1.293 whilst others are ri∣pening [ 2] apace for heaven, I am withering, many a soul plow∣ed up by conviction, and sown by sanctification long after me, hath quite over-topt and out-grown me? my sweet and early blossoms were nipt and blown off, my bright morning overcast and clouded; had I kept on according to the rate of my first growth, I had either now been in heaven, or at least in the suburbs of it on earth; but my graces wither and lan∣guish, my heart contracts and cools to heavenly things; the Sun and rain of ordinances and providences improve not my graces; how sad therefore is the state of my soul?

Thy case,* 1.294 O declining Saint, is sad! but not like mine; [ 3] thine is but a temporary remission of the acts of grace, which is recoverable; but I am judicially hardening and treasuring up to my self wrath, against the day of wrath, Rom. 2. 5. Time was, when I had some tender sense of sin, when I could mourn and grieve for it, now I have none at all. My heart is grown stupid and sottish. Time was when I had some consciencious care of duty, and my heart would smite me for the neglect of it; but now none at all. Wretched soul! what wilt thou do? thou art gone far indeed, a few steps farther will put thee beyond hope; hitherto I stand in the field, the long-suffering God doth yet spare me; yea, spare me, whiles he hath cut down many of my companions in sin round about me. What doth this admirable patience, this long-suffering drawn out to a wonder, speak concerning me? Doth it not tell me, that the Lord is not willing I should pe∣rish, but rather come to repentance? 2 Pet. 3. 9. And what argument is like his pity and patience, to lead a soul to re∣pentance? Rom. 2. 4. O that I may not frustrate at last, the end of a long suffering God! lest he proportion the de∣grees of his wrath, according to the length of his patience.

The Poem.

WHen fields are1 1.295 white to harvest, forth you go With Sith's and2 1.296 Sickles; to reap down and mow. Down go the laden ears, flat to the ground; Which those that follow having stitcht and bound; It's carted home unto the Barn, and so The fields are rid; where lately corn did grow. This world's the3 1.297 field, and they that dwell therein; The4 1.298 Corn and5 1.299 tares; which long have ripening been. Angels the6 1.300 reapers, and the judgment day The time of7 1.301 harvest when like Corn and hay; The sading flower of8 1.302 earthly glory must Be mowed down, and level'd with the dust. The9 1.303 Barns are heaven and hell; the time draws nigh When through the darkned1 1.304 clouds, and troubled skie The Lord shall break, a dreadful2 1.305 trumpet shall Sound to the dead, the stars from heaven fall. The rowling sphears with3 1.306 horrid flames shall burn, And then the Tribes on earth shall4 1.307 wail and mourn. The judgment set, before Christs awful throne All flesh shall be5 1.308 conven'd, and every one Receive his doom: which done, the just shall be Bound in lifes bundle;6 1.309 even as you see The full ripe ears of wheat bound up, and born In sheaves with joy; unto the owners barn. This done, the Angels next in7 1.310 bundles binde The tares together, as they did combinde In acting sin, so now their lot must be To burn together in one misery. Drunkards with drunkards pinion'd, shall be sent To hell together in one8 1.311 Regiment. Adulterers and swearers there shall lye In flames, among their old society. O dreadful9 1.312 howlings! O the hideous moans Of ••etter'd sinners! O the tears! the groans!

The doleful lamentations as they go Chain'd fast together, to their place o•• we. The world thus clear'd, as fields when harvest's in, Shall be no more a stage for acting sin. With purifying1 1.313 flames it shall be burn'd, Its stately fabricks into ashes turn'd. Cease then my soul, to dote on, or admire This splendid world, which is reserv'd for fire. Decline the company of sinners here, As thou wouldst not be shackel'd with them there.

CHAP. XVI.

Your winter store in Summer you provide;* 1.314 To Christian prudence this must be apply'd.

OBSERVATION.

GOod husbands are careful in Summer to provide for Winter, then they gather in their Winter store; food and fewel for themselves, and fodder for their cattel. He that gathers in Summer is a wise son, but be that sleeps in harvest is a son that causes shame, Prov. 10. 5. A well chosen season is the greatest advantage to any action, which as it is seldom found in haste, so it is often lost by delay. 'Tis a good pro∣verb which the frugal Dutch have among them; Bonus Ser∣vatius, facit bonum Bonifacium; a good Saver, will make a good Benefactor. And 'tis a good Proverb of our own; He that neglects the occasion, the occasion will neglect him. Husbandmen know that Summer will not hold all the year, neither will they trust to the hopes of a mild and favourable Winter, but in season provide for the worst.

APPLICATION.

VVHat excellent Christians should we be, were we but as provident and thoughtful for our souls? 'tis doubt∣less a singular point of Christan wisdom, to foresee a day of spiritual straits and necessities, and during the day of grace to make provision for it. This great Gospel truth is excel∣lently shadowed forth in this natural Observation, which I shall branch out into these seven particulars.

[ 1] Husbandmen know there is a change, and vicissitude of seasons and weather; though it be pleasant Summer weather now, yet Winter will tread upon the heel of Summer; frosts, Snows, and great falls of rain must be expected. This alternate course of seasons in nature is setled by a firm Law of the God of nature, to the end of the world. Gen. 8. 22. Whilst the earth remaineth, seed time and harvest, cold and heat, winter and summer, day and night, shall not cease.

And Christians know, that there are changes in the right hand of the most High, in referrence to their spiritual seasons. If there be a Spring time of the Gospel, there will also be an Autmn; if a day of prosperity, it will set in a night of adver∣sity; for God hath set the one over aginst the other, Eccles. 7. 14. In heaven there is a day of everlasting serenity, in hell a night of perfect and endless horror and darkness; on earth, light and darkness take their turns, prosperity and adversity, even to souls as well as bodies, succeed each other. If there be a Gospel day, a day of grace now current, it will have its period and determination, Gen. 3. 6.

[ 2] Common prudence and experience enables the Husband∣man, in the midst of Summer, to foresee a Winter, and pro∣vide for it before he feel it; yea natural instinct teaches this to the very birds of the air, and beasts of the field.

And spiritual wisdome should teach Christians to exercise their foreseeing faculties, and not suffer them to feel evil be∣fore they fear it. But O the stupifying nature of sin! Though the Stork in the heavens knows her appointed time, and the Turtle, Crane and Swallow the time of their com∣ing,

yet man, whom God hath made wiser than the fowls of the air, in this acts quite below them, Ier. 8. 7.

The end of Gods ordaining a summer season, and send∣ing [ 3] warm and pleasant weather, is to ripen the fruits of the earth, and give the Husbandman fit opportunity to gather them in.

And God's design in giving men a day of grace, is to fur∣nish them with an opportunity for the everlasting happiness and salvation of their souls, Rev. 2. 21. I gave her a space to repent. It is not a meer reprieval of the soul, or only a delay of the execution of threatned wrath, though there be much mercy in that; but the peculiar aim of this patience and bounty of God, is to open for them a way to escape the wrath to come, by leading them to repentance, Rom. 2. 4.

The Husbandman doth not find all harvest seasons alike favourable, sometimes they have much fair weather, and meet with no hindrance in their business; other times 'tis a catch∣ing harvest, but now and then a fair day, and then they must be nimble or all is lost.

There is also great difference in Soul-seasons, some have [ 4] had a long and a fair season of grace; an hundred and twenty years did God wait upon the old world, in the Ministry of Noah. Long did God wait on the gainsaying Israelites, Isa. 42. 14. I have a long time held my peace, I have been still and re∣frained myself. Others have a short and catching season, all lies upon a day, upon a nick of time, Act. 17. 30.

A proper season neglectd and lost, is irrecoverable. Ma∣ny [ 5] things in Husbandry must be done in their season, or can∣not be done at all for that year; if he plow not, and sow not in the proper time, he loses the harvest of that year.

'Tis even so as to spiritual seasons. Christ neglected, and grace despised, in the season when God offers them, are irre∣coverably lost, Prov. 1. 28. then (that is, when the season is over) they shall call upon me but I will not hear. O, there is a great deal of time in a short opportunity! that may be done or prevented, in an hour rightly timed, which cannot be done or prevented in a mans life-time afterwards. There was one resolved to kill Iulius Caesar such a day; the night

before, a friend sent him a letter to acquaint him with it, but he being at supper, and busie in discourse, said, to morrow is a new day, and indeed it was, dies novissima, his last day to him; whence it became a Proverb in Greece. To morrow is a new day. Our glass runs in heaven, and we cannot see how much or little of the sand of God's patience is yet to run down; but this is certain, when that glass is run, there is nothing to be done for our souls, Luke 19. 42. O that thou hadst known at least in this thy day, the things that belong to thy peace, but now they are bid from thine eyes.

[ 6] Those Husbandmen that are careful and laborious in the Summer, have the comfort and benefit of it in Winter; he that then provides fewel, shall sit warm in his habitation, when others blow their fingers. He that provides food for his family, and fodder for his cattel in the harvest, shall eat the fruit of it, and enjoy the comfort of his labours, when others shall be exposed to shifts and straits. And he that provides for eternity, and layes up for his soul a good foun∣dation against the time to come, shall eat when others are hungry, and sing when others howl, Isa. 65. 13. A day of death will come, and that will be a day of straits to all neg∣ligent souls; but then the diligent Christian shall enjoy the peace and comfort that shall flow in upon his heart, from his holy care and sincere diligence in duties? as 2 Cor. 1. 12. This is our rejoycing, the testimony of our conscience, that in all sincerity and godly simplicity, we have had our conversation in this world. So Hezekiah, 2 King. 20. 3. Remember now, O Lord, how I have walked before thee in truth, and with a perfect heart. A day of judgement will come, and then ••oolish virgins, who neglected the season of getting oyl in their lamps, will be put to their shifts; then they come to the wife, and say, give us of your oyl, Mat. 25. 8, 9. but they have none to spare, and the season of buying is then over.

[ 7] No wise Husbandman will neglect a fit opportunity of ga∣thering in his hay and corn, upon a presumption of much fair weather to come; he will not say, the weather is setled, and I need not trouble my self, though my corn and hay be fit for the house, yet I may get it in another time as well as now.

And no wise Christian will lose a present season for his soul, upon the hopes of much more time yet to come; but will rather say, now is my time, and I know not what will be hereafter; hereafter I may wish to see one of the dayes of the Son of man, and not see it, Luke 17. 22. 'Tis sad to hear how cunning some men are to dispute themselves out of heaven, as if the devil had hired them to plead against their own souls; sometimes urging the example of those that were called at the eleventh hour, Mat. 20. 6. and sometimes that of the penitent thief: But, O! to how little purpose is the former pleaded; they that were called at the eleventh hour were never called before, as these have been, no man had hired; that is, called or invited them to Christ, and for the thief, (as Mr. Fenner rightly observes) it was a singular and extraordinary example. It was done when Christ hang'd on the Cross, and was to be inaugurated; then Kings manifest such bounty, and pardon such crimes, as are never pardoned afterwards. Besides, God was then in a way of working miracles; then he rent the rocks, open'd the graves, raised the dead, and converted this thief; but God is now out of that way.

REFLECTIONS.

I Have indeed been a good Husband for the world;* 1.315 with [ 1] what care and providence have I looked out for my self and family, to provide food to nourish them, and cloaths to defend them against the asperities of Winter? mean while neglecting to make provision for eternity, or take care for my soul. O my destitute soul! how much have I slighted and undervalued thee? I have taken more care for an horse or an ox, than for thee; a well stored-barn, but an empty soul. Will it not shortly be with me, as with that careless Mother, who when her house was on fire, busily bestir'd her self to save the goods, but forgot the child? (though it were saved by another hand) and then minding her child, ran up and down like one distracted wringing her hands, and cry∣ing, O my child, my child! I have saved my goods, and lost

my child, such will be the case of thee, my soul, Mat. 16. 26. Besides how easie will my conviction be at the Bar of Christ? will not my providence and care for the things of this life, leave me speechless and self-condemned in that day? What shall I answer when the Lord shall say, Thou couldst foresee a Winter, and seasonably provide for it? yea, thou hadst so much care of thy very beasts, to provide for their necessities, and why tookest thou no care for thy soul? was that only not worth the caring for?

[ 2] Is it so dangerous to neglect a present proper season of grace? What then have I done,* 1.316 who have suffered many such seasons to die away in my hand, upon a groundless hope of future opportunities! Ah, deluded wretch! what if that supposition fail? where am I then? I am not the Lord of time, neither am I sure, that he who is, will ever vouchsafe an hour of grace in old age, to him that hath neglected many such hours in youth; neither indeed is it ordinary for God so to do. 'Tis storied of Caius Marius Victorius, who lived about 300 years after Christ, and to his old age continued a Pagan, but at last being convinced of the Christian verity, he came to Simplicianus and told him, he would be a Chri∣stian; but neither he, nor the Church could believe it, it being so rare an example for any to be converted at his age: But at last seeing it was real, there was a shouting and glad∣ness, and singing of Psalms in all Churches, the people cry∣ing Caius Marius Victorius is become a Christian. This was written for a wonder, and what ground have I to think, that God will work such wonders for me, who have neglected his ordinary means of salvation?

[ 3] Bless the Lord,* 1.317 O my soul! who gave thee a season, a day for eternal life, which is more than he hath done for thou∣sands; yea, bless the Lord for giving thee an heart to under∣stand and improve that season, I confess I have not improved it as I ought; yet, this I can (through mercy) say▪ that how ever it fare in future times, with my outward man, though I have no treasures or stores laid up on earth, or if I have, they are but corruptible, yet I have a blessed hope laid up in heaven, Col. 1. 5. I have bags that wax not old. Whilst

worldlings rejoyce in their stores and heaps, I will rejoyce in these eternal treasures.

The Poem.

OBserve in Summers sultry heat, how in the1 1.318 hottest day: The Husbandman doth toyl and2 1.319 sweat: about his Corn and Hay.

If then he should not reap and mow, and3 1.320 gather in his store; How should he live, when for the snow he can't move out of door?

The little4 1.321 Ants, and painful Bees; by natures instinct led; These have their Summer granaries, for Winter furnished.

But thou my soul, whose Summers day is almost past and gone; What soul-provision dost thou5 1.322 lay in6 1.323 stock, to spend upon?

If7 1.324 nature teacheth to prepare for temporal life, much rather Grace should provoke to8 1.325 greater care, soul food in time to gather.

Dayes of affliction, and distress are9 1.326 hasting on apace, If now I live in carelessness; how sad will be my case!

Unworthy of the name1 1.327 of man who for that soul of thine; Wilt not do that which others can do for their very kine.

Think frugal Farmers, when you see your mows of Corn and Hay; What a2 1.328 conviction this will be to you, another day.

Who ne're were up before the Sun, nor break an hours rest; For your poor souls, as you have done so often, for a beast.

Learn once to see the difference; betwixt3 1.329 eternal things; And these poor4 1.330 transient things of sence: that fly with5 1.331 eagles wings.

CHAP. XVII.

When from Tare seeds,* 1.332 you see choice Wheat to grow, Then from your lusts, may joy and comfort flow.

OBSERVATION.

GOd gives to every seed its own body, 1 Cor. 15. 38. At first he created every Tree and herb of the field, having its seed in it self, for the conservation of the species; and they all inviolably observe the Law of their Creation. All fruits naturally rise out of the seeds, and roots proper to them. Men do not gather grapes of thorns, nor figs of thistles.

Such productions would be monstrous in nature and al∣though the juice or sap of the earth be the common matter of all kind of fruits, yet it is specificated according to the different sorts of Plants and seeds it nourishes. Where Wheat is sown, it's turned into Wheat; in an apple Tree, it becomes an apple; and so in every sort of Plants or seeds, it's concocted into fruit proper to the kind.

APPLICATION.

TRanslate this into spirituals, and the proposition sha∣dowed forth by it, is fully expressed by the Apostle, Gal. 6. 7. What a man sows, that shall be reap; they that sow to the flesh, shall of the flesh reap corruption; and they that sow to the spirit, shall of the spirit reap life everlasting. And as sure as the harvest follows the seed-time, so sure shall such fruits and effects result from the seeds of such actions. He that soweth iniquity, shall reap vanity, Prov. 22. 8. And they that now go forth weeping, and bearing precious seed, shall doubtless come a∣gain rejoycing bringing their sheaves with them, Psal. 126. 5. The sum of all is this, That our present actions have the same re∣spect and relation to future rewards and punishments, as the seed we sow in our fields, hath to the harvest we reap from it. Every gracious action is the seed of joy, and every sinful action the seed of anguish and sorrow, to the soul that sowed it. Two things are sensibly presented to us in this ••i∣militude.

That as the seed sown, is presently covered from our sight [ 1] under the clods, and for some time after we see no more of it, and yet at last it appears again, by which it's evident to us that it is not finally lost: So our present actions, though physically transient, and perhaps forgotten, yet are not lost, but after a time shall appear again in order to a retribution.

If this were not so, all good and holy actions would be to the loss of him that performed them. All the self-denial, spending duties, and sharp sufferings of the people of God, would turn to their damage, though not in point of honesty,

yet in point of personal utility; and then also, what diffe∣rence would there be betwixt the actions of a man and a beast, with respect to future good or evil? yea, man would then be more feared and obeyed than God, and souls be swayed in all their motions, only by the influence of present things; and where then would Religion be found in the world? 'Tis an excellent note of Drexellius;

Our works (saith he) do not pass away as soon as they are done,* 1.333 but as seed sown,

shall after a time rise up to all eternity; what∣ever we think, speak or do, once spoken, thought or done, is eternal, and abides for ever.

What Zeuxes the famous Limner said of his work, may be truly said of all our works; Aeternitati pingo, I paint for eternity. O, how careful should men be of what they speak and do, whilst they are commanded so to speak, and so to do, as those that shall be judged by the perfect law of liberty, Iam. 2. 12. What more transient than a vain word? and yet for such words, men shall give an account in the day of judgment, Mat. 12. 36. That's the first thing; Actions like seed, shall rise and appear again in order to a retribution.

[ 2] The other thing held forth in this similitude is, That ac∣cording to the nature of our actions now, will be the fruit and reward of them then. Though the fruit or consequence of holy actions, for the present may seem bitter, and the fruit of sinful actions sweet and pleasant, yet there is no∣thing more certain, that that their future fruits shall be ac∣cording to their present nature and quality, 2 Cor. 5. 10. Then Dionisius shall retract that saying, Ecce quam prospera navigatio a Deo datur sacrilegis; Behold how God favours our sacriledge. Sometimes indeed (though but rarely) God causes sinners to reap in this world, the same that they have sown; as hath been their sin, such hath been their punish∣ment. It was openly confessed by Adonibezek, Iudg. 1. 7. as I have done, so hath God requited me.

Socrates in his Church History furnishes us with a pertinent passage to this purpose, concerning Valens the Emperor, who was an Arrian, and a bitter persecutor of the Christians: This man, when eighty of the Orthodox Christians failed

from Constantinople to Nicomedia, to treat with him about the points of Arrianism, and to settle the matter by way of dispute; the Emperour hearing of their arrival, while they were yet in the Harbour, and not a man landed, caused the Ships to be fired wherein they were, and so consumed them all. Not long after, in his Wars against the Goths, he was overthrown; and hiding himself in a little Cottage▪ the ene∣my coming by, burnt in and him together. Thus this wretch reap'd what he sowed, burning for burning, the very same in kind paid him again; it is not alwayes so in this world, but so it shall be in that to come; the Table shall then be turned,* 1.334 and the Scene altered; for shall not the Iudge of all the world do righteously? Diogenes was tempted to think, that God had cast off the government of the world, when he saw the wicked prosper in their wickedness. On the same ground, many have been tempted to Atheism; but then the world shall see distributive justice shining out in its glory. Tribulation, anguish and wrath, to every soul of man that doth evil; but glory, honour and peace, to every man that worketh good, Rom. 2. 9, 10. Then 'twill appear what seed we sowed, what lives we lived; for God shall bring every work into judgement, with every secret thing, whether it be good or evil, Eccles. 12. 14.

REFLECTIONS.

THis Meditation may be to me what the hand-writing [ 1] upon the wall was to that profane Prince,* 1.335 Dan. 5. 5, 6. and a like effect it should have upon me; for if all the acti∣ons of this life be seed sown for the next, Lord, what a crop, what a dreadful harvest am I like to have? how many oaths and curses, lyes and vain words, have I sown with my tongue, how have I wronged, oppressed, and over-reached in my dealings? rushed into all profaneness, drunkenness, un∣cleanness, Sabbath-breaking, &c. as the horse rusheth into the battel; and what shall I reap from such seed as this, but ven∣geance and fury? These sins seemed pleasant in the commissi∣on, but O, how bitter will they be in their account? What

shall I do when God riseth up? and when he visiteth, what shall I answer him? Iob 31. 14. It is not reasonable and just, (O my soul) that thou shouldest eat the fruit of thine own plant∣ing, and reap what thou hast sown? I thought nothing but profit, and pleasure would spring from my lusts, but now I see 'tis a root bearing gall and wormwood, Deut. 29. 18. Wretched soul, what shall I do? if these actions be not, then am I undone. I have been the author of mine own ruin, 'twisted an halter with mine own fingers, for the execution of mine own soul! O, let me rather taste the bitterness of sin, by repentance now, that enjoy its present pleasures, which betray the soul to endless wrath!

[ 2] How have I also been deceived in this matter?* 1.336 I verily thought that glory and immortality would have been the fruit and product of my moral honesty and righteousness, that joy and peace had been seminally contained in those actions; but now I see such fruit can spring from no other root but special grace. Glory is disclosed from no other bud but holiness. Alas! all my planting and sowing was to little purpose, because I sowed not the right kind of seed; the best fruit I can expect from this, is but a lesser degree of damnation.

[ 3] Deluded soul,* 1.337 thy seed is no better than what the moral Heathens sowed; and do I expect better fruit than what they reaped? Civility without Christ, is but a freer slavery; and Satan holds me as fast in captivity by this, as he doth the pro∣phane by the pleasure of their lusts; either I must sow better seed, or look to reap bitter fruit.

Mean while, bless the Lord (O my soul) who inabled thee to sow better seed! who kept thee watching, humbling thy self and praying, whilst others have been swearing, drinking and blaspheming. This will yield thee the fruit of joy in the world to come; yea, it already yields present peace to thy conscience. These revenues are better than gold, sweeter than the honey, and the honey-comb; not that such fruits are meritoriously contained in these actions, I sow to my self in righteousness, but I reap in mercy, Hos. 10. 12. This is the way in which God will save and glorifie me. O then, let me

be ever abounding in the work of the Lord, knowing that my labour shall not be in vain in the Lord.

The Poem.

'TWould be a strange and monstrous thing the see Cherries, or Plums grow on an apple Tree. Who ever gather'd from the1 1.338 thistle Figs? Or fruitful Grapes from off the worthless twigs Of pricking thorns? in nature still we find All its productions2 1.339 answering to their kind. As are the Plants we set, or seeds we sow; Such is the3 1.340 fruit we shake, and corn we mow. And canst thou think that from corruptions root, Thy soul shall pluck the sweet and pleasant fruit Of spiritual peace? who ever that was wise, Abus'd himself with such4 1.341 absurdities? Look what you sow, the very same you'l reap. The fruit of what you plant, be sure you'l eat. How are they5 1.342 baffled by a subtil devil? That hope for heaven, whilst their wayes are evil. Such reasonings here their credulous souls beguil, At which in other things, themselves would smile. Our present acts though slightly passed by, Are so much6 1.343 seed, sown for eternity. The seeds of prayers, secret groans and tears; Will shoot at last into the full blown ears, Of peace and joy.7 1.344 Blessed are they that sow Beside these waters, yea, thrice blest that go Bearing such precious seed; though now they mourn, With joyful sheaves, they shortly shall return. Needs must the full ripe fruits in heaven be good, When as the seed was glory in the bud. But O, the8 1.345 bitter, baneful fruits of sin! When all the9 1.346 pleasure sinners have therein

Like faded blossoms to the ground shall fall, Then they will taste the wormwood and the gall. What God and conscience now of sin report, You slight, and with their dreadful threatnings1 1.347 sport. But he'l convince you then, your wayes were naught, As Gideon the men of2 1.348 Succoth taught. If Sermons cannot, fire and brimstone must Teach men how good it is to pamper lust. When conscience3 1.349 takes thee by the throat and cryes Now wretch, now sinner, thou that didst despise My warnings; learn, and ever learning be That Lesson, which thou ne're wouldst learn of me. The stoutest sinner then will howl and roar, O sin! I never saw thy face before. Is this the fruit of sin? is this the place Where I must lye? is this indeed the case Of my poor soul! must I be bound in chains With these companions? Oh, is this the gains I get by sin! poor wretch, I that would never See this before, am now undone for ever.

CHAP. XVIII.

Great is the joy of Harvest men,* 1.350 yet less Than theirs, whom God doth with his favour bless.

OBSERVATION.

AMong all earthly joyes, these four sorts are noted in Scripture, as the most excellent and remarkable, (1) Nuptial joyes, the day of Espousals is the day of the glad∣ness of a mans heart, Cant. 3. 11. (2) The joy of children. Though now it seem but a common mercy to most, and a

den to some; yet the people of God were wont to esteem it a choice mercy, and rejoyced greatly in it. Iohn. 16. 21. there's joy that a man is born into the world. (3) The joy of conquests and victories, when men divide the spoyl. And last∣ly, The joy of Harvest; these two we find put together as principal matters of joy, Isa. 9. 3. They joy before thee, accord∣ing to the joy in Harvest, and as men rejoyce when they divide the spoyl. The joy of Harvest is no small joy; Gaudium messis, est messis gaudii, the joy of harvest, is the harvest of their joy. 'Tis usual with men, when they have reaped down their harvest, (or cut the neck, as they call it) to demon∣strate their joy by shoutings, and loud acclamations.

APPLICATION.

THus, and unspeakably more than thus, do Saints rejoyce and shout for joy, when they reap the favour and love of God, for which they laboured in many a weary duty. This joy of harvest, as great as it is, and as much as carnal hearts are lifted up with it, is but a trifle, a thing of nought, com∣pared with yours; after they have sown to themselves in righteousness, and waited for the effects and returns of their duties with patience, and at last come to reap in mercy, either the full harvest in heaven, or but the first fruits of it on earth, yet rejoyce, with joy unspeakable and full of glory, 1 Pet. 1. 8. This puts more gladness into their hearts, than when corn and wine increases, Psal. 4. 7. Carnal joyes are but soul-Fevers, the Agues of the inner-man; there is as great diffe∣rence betwixt the unnatural inflamations of a feverish body which wastes their spirits, and drinks up the radical moisture, and that kindly well-tempered heat of an healthy body; and as much between the sweet, serene and heavenly joyes, which flow from the bosom of Christ into the hearts of be∣lievers, and those earthly delights which carnal hearts in a sensual way suck out of creature-enjoyments. I will shew you the transcendency of spiritual joyes, above the joy of harvest, in these eight particulars following.

You that joy with the joy of harvest, are glad, because [ 1]

now you have food for your selves and families to live upon all the year; but the Christian rejoyceth, because he hath bread to eat, that the world knows not of, Rev. 2. 17. Christ is the food of his soul, and his flesh is meat indeed, and his blood drink indeed, Iohn 5. 55. (i. e.) the most real and ex∣cellent food You read, Psal. 78. 25. that man did eat an∣gels food (i. e.) Manna, which was such excellent bread, that if Angels did live upon material food, this would be cho∣sen for them; and yet this is but a type and dark shadow of Iesus Christ, the food of believers.

[ 2] You rejoyce when your harvest is in, because corn is vir∣tually many other things besides food; you can turn it into cloaths to keep you warm, and many other necessaries may be purchased by it: but yet it is not like Christ, the object of a Saints joy; though it answers many things it doth not answer all things as Christ doth; turn it into what you will, it hath but a limited and respective usefulness: but Iesus Christ is all in all to believers, and out of him their faith can fetch all supplies; he is their health in sickness, their strength in weakness, their ease in pain, their honour in re∣proach, their wealth in poverty, their friend in friendlessness, their habitation when harbourless, their enlargement in bonds, the strength of their hearts, and life of their life. O he is a full Christ, and what ever excellencies are scattered among all the creatures, do meet all in him, and much more.

[ 3] You rejoyce when you have gotten in your harvest, be∣cause now you can free those engagements, and pay those debts which you have contracted. 'Tis a comfort to be out of debt, and you may lawfully rejoyce that God gives you wherewith to quit your engagements, that you may owe to man any thing but love: but still the joy of harvest falls short of the joy of Saints; for you rejoyce that you are, or have wherewith to help your selves out of mens debts: but they rejoyce that they are out of God'd debt, that his book is cancelled, and their sins pardoned; that by reason of the imputed righteousness, of Christ, the Law can demand no∣thing from them, Rom. 8. 1. O, what matter of joy is this!

You rejoyce, because now your corn is out of danger, all [ 4] the while it was abroad it was in hazard, but now it's housed you fear not the rain. But Christians rejoyce, not because their corn is safe, but because their souls are so. All the while they abode in an unregenerate state, they were e∣very moment in danger of the storms of wrath; but now being in Christ, that danger is over; and what compare is there betwixt the safety of a little corn, and the security of an immortal soul?

Your joy is but in a gift of common providence. Turks [ 5] and Heathens can rejoyce with your joy, but the joy of a Christian is a peculiar favour and gift of God. Corn is gi∣ven to all Nations, even the most barbarous and wicked have store of it; but Christ is the portion but of a few, and those the dearly beloved of God. Luther said of the whole Turkish Empire (where is the best and greatest store of corn) that it is but a crumb which the Master of the Family throws to the dogs. He that had more corn than his Barns could hold, now wants a drop of water to cool his tongue. Christ is a gift bestowed only upon God's Elect.

Your joy will have an end; the time is coming, that when [ 6] you have reaped down your harvests, your selves must be reaped down by death, and then you shall rejoyce in these things no more; but when your joy is ended, then is the joy of Saints perfected; they reap their harvest, when you leave your harvest: their consolation is everlasting.

God an separate your joy from these ejoyments, even [ 7] while you have them, as well as when you leave them. 'Tis one thing for a man to have riches and full Barns, and ano∣ther thing to have comfort in them, Eccles. 5. 19, 20. But now the joy of Christians is a thing inseparable from their enjoyment of Christ: Indeed the sense of their interest may be lost, and so the acts of their joy intermitted; but they al∣wayes have it in the seed, if not in the fruit, Psal. 97. 11. Ioy is sown for the upright; he hath it still in the principle, and in the promise.

The joy of Harvest-men, for the most part, is only in their [ 8] harvest, and in such earthly things; take that away, and their

joy ceases. Earthly hearts are acquainted with no higher comforts; but the people of God can joy in him, and take comfort in their earthly enjoyments too; and what comfort they take in these things, is much more refined and sweet than yours; for they enjoy all these things in God, and his love in giving them, puts a sweetness into them, that you are unacquainted with. Thus you see, how far your joy falls short of theirs.

REFLECTIONS.

[ 1] HOw have I rejoyced in a thing of nought,* 1.351 and pleased my self with a vanity? God hath blessed me in my fields, and in my stores; but not with spiritual blessings in heavenly places in Christ. My Barns are full of corn, but my soul is empty of grace; common bounty hath given me a fulness of the things of this life, but what if the meaning of it should be to fat me for the day of slaughter? what if this be the whole of my portion from the Lord? what if the language of his providences to my soul should be this? Lo, here I have given thee (with Ishmael) the fatness of the earth: Thou shalt not say, but thou hast tasted of thy Creator's bounty; but make the most of it, for this is all that ever thou shalt have from me: There be others in the world, to whom I have denyed these things, but for them I have re∣served better; for the most part they are poor in this world, but rich in faith, and heirs of the Kingdom? Is not this e∣nough to damp all my carnal mirth? Should my conscience give me such a memento, as Abraham in the parable gave to Dives; Remember that thou in thy life time receivedst thy good things. Ah, what a cut would that be to all my comforts? A man in a Fever hath a lively colour, but a dying heart. I have an appearance, a shadow of comfort, but a sad state of soul.

[ 2] Blessed be the God and father of my Lord Iesus Christ,* 1.352 who hath blessed me with all spiritual blessings in heavenly places in Christ, Eph. 1. 3. Though he hath not seen fit to give me much of this world in hand, yet it hath pleased him to settle a rich

inheritance upon me by promise; the hopes and expectati∣ons whereof, yield my soul more true comfort than all the present enjoyments of this world could have done. Blessed be the Lord, who hath not given me my portion in this life, that by keeping me from the enjoyment, hath also preserved me from the snares of a prosperous estate.

Lord Iesus, I have no bags, I have no Barns; but thou shalt be to me instead of all those things. When others re∣joyce in the fulness of their earthly comforts, I will rejoyce in the fulness of my Christ; they have that which (though I have not) I shall not want; and I have that which all their riches cannot purchase. Bless the Lord, O my soul!

But Lord,* 1.353 how am I obliged, above thousands, to love and [ 3] praise thee! to bless and admire thee, who hast not only plentifully provided for my soul, but for my body too! who hast given me both the upper and the neather springs, hea∣ven and earth, things present, and things to come: Thou hast not dealt so with all, no, not with all thine own peo∣ple; many of them are strangers to the mercies which I en∣joy. God hath done great things for me; O my soul! what wilt thou do for God? The freer the condition is, he hath placed me in, the more am I both obliged and advantaged for his service; and yet I doubt it will be found, that many a poor Christian that labours with his hands to get his bread, redeems more hours for God than I do. Lord, make me wise to understand, and answer the double end of this gra∣cious dispensation! Let me bestow the more of my time on God, and stand ready to Minister to the necessities of his people.

Oh, what an unhappy wretch am I! that have nothing [ 4] either in hand,* 1.354 or in hope; am miserable here, and like to be so for ever: Had I but an interest in Christ, as the godly poor have, that would sweeten all present troubles, and shew me the end of them. But alas! I am poor and wicked, con∣temned of men, and abhorred of God; an object of con∣tempt, both to heaven and earth. Lord, look upon such a truly miserable object with compassion, give me a portion with thy people in the world to come, if thou never better

my outward condition here! O sanctifie this poverty! bless these straits and wants, that they may necessitate my soul to go to Christ; make this poverty the way to glory, and I shall bless thee to eternity, that I was poor in this world.

The Poem.

OFt have I seen when harvest's almost in, The last load coming; how some men have bin Rapt up with joy, as if that welcom cart Drew home the very1 1.355 treasure of their heart. What joyful shoutings! hooping! hollowing noise, With mingled voices both of men and boyes? To carnal minds there is no2 1.356 greater mirth, No higher joy; nor greater heaven on earth. He speaks pure Paradoxes, that shall say These are but trifles; to what Saints enjoy. But they3 1.357 despise your sparks, as much as you Contemn their Sun. Some that could never shew A full stuft4 1.358 Barn, on which you set yourt hear; But glean perhaps the ears behind your cart; Yet are the gleanings of their comfort more; Than all your harvest, and admired store. Your mirth is5 1.359 mixt with sorrow, theirs, is pure Yours like a shadow6 1.360 fleets, but theirs indure. God gives to you the husk, to them the pith; And no heart-string sorrow7 1.361 adds therewith. Though at the gates of death they sometimes mourn, No sooner doth the Lord to them return; But sorrow's banisht from their pensive breast; Ioy triumphs there, and8 1.362 smiles their cheeks invest. Have you beheld when with perfumed wings, Out of the balmy East bright Phoebus springs; Mounting th'Olympick hill, with what a grace He views the throne of darkness; and doth chase

The shades of night before him? having hurl'd His golden beams about this lower world, How from sad Groves, and solitary Cells Where horrid darkness and confusion dwells, Batts, Owles, and doleful creatures fly away, Resigning to the cheerful birds of day, Who in those places now can sit and chaunt, Where lately such sad creatures kept their haunt. Thus grief resigns to joy, sighs, groans and tears, To songs triumphant when the Lord appears. O matchless joy! O countenance divine! What are those trifles, to these smiles of thine! May I with poor Mephibosheth be blest With these sweet smiles, let Ziba take the rest. My life, my treasure, thou shalt ne'r be sold For silver hills, or rivers pav'd with gold. Wer't thou but known to worldlings, they would scorn, To stoop their hearts to such poor things as corn. For so they do, because thou art above That sphere wherein their low conceptions move.

CHAP. XIX.

More solid grain with greater strength you thrash,* 1.363 The ablest Christians have the hardest lash.

OBSERVATION.

HUsbandmen having to do with divers sorts of grain some more tough and stubborn; others more free and tender, do not beat all alike in the threshing floor; but as they have threshals of several sizes, so they bestow on some grain more, on other fewer strokes, according to the diffe∣rent qualities of the grain to the threshed. This observation

the Prophet Isaiah hath, Chop. 28. v. 27. The Fitches are not thereshed with a threshing instrument, neither is the Cart-wheel turn'd about upon the Cummin, but the Fitches are beaten out with a staff, and the Cummin with a rod. The manner of beat∣ing out the corn in ancient times, was far different from that which is now in use among us; they had the Cart-wheel, which was full of iron spokes or teeth, and the hoofs of beasts for the harder sort of grain, as Wheat, Rye and Barley, a staff or flail for the Fitches, and a rod or twig for the Cum∣min; all which instruments were proportioned according to the nature of the grain.

APPLICATION.

GOd having to do in a way of correction with divers sorts of offenders, doth not use the like severity with them all, but proportions his correction to their abilities and strength, Ier. 30. 11. I will not make a full end of thee, but will [correct thee in measure] and will not leave thee altogether unpunished, (q. d.) afflicted thou must be, my re∣spect to my own glory and thy good, puts a necessity up∣on that; but yet I will do it moderately, I will not lay on without measure or mercy, as I intend to do upon the ene∣mies; but will mete out your sufferings in a due proportion, even as a careful Physician in prescribing pills or potions to his Patients, hath regard as well to the ability of the Pa∣tient as to the nature and quality of the disease; even so thy God, O Israel, will not afflict thee according to the great∣ness of his power and his wrath; answerable thereunto, Psal. 90. 11. that would break thee to pieces, Psal. 78. 38. Nor yet will he afflict thee according to the demerit of thy sin. As it shall be much less than what I could inflict; so it shall be less than thine iniquities deserve, Ezra. 9. 13. Neither my power, nor thy desert, shall be the rule of my proceed∣ings; but I will do it with moderation and mercy, as thou art able to bear. I that have instructed the Husbandman to proportion his instruments to the quality of the grain before him, will exercise the like wisdom and mildness towards the

thee, and the similitude betwixt the Husbandmans thresh∣ing his corn, and the Lords afflicting his people, stands in these particulars.

The Husbandmans end in threshing the corn, is to separate [ 1] it from the husks and chaff; and God's end in afflicting his people, is to separate them from their sins, Isa. 27. 9. In measure when it shooteth forth, he will debate with it, (i. e.) he will moderately correct them; and what the end of those corrections are, the next words inform us; By this therefore shall the iniquity of Iacob be purged, and this is all the fruit to take away his sin. God uses afflictions, as we use sope, to cleanse away filthiness, and fetch out spots, Dan. 11. 35. he aimes not at the destruction of their persons, but of their lusts.

If the Husbandman have cockle, darnel, or pernicious [ 2] tares before him in the floor among his corn, he little regards whether it be bruised and battered to pieces by the threshold or no; 'tis a worthless thing, and he spares it not. Such cockle and tares are the enemies of God; and when these come under his flail, he strikes them without mercy; for these, the Lord prepares a new sharp threshing instrument having teeth, which shall beat them to dust, Isa. 41. 15. The daughter to Babylon is like a threshing floor; 'tis time to thresh her, Ier. 51. 33. And when that time is come, then (in allusion to the beast, that was to tread out the corn) Sion's horn shall be of iron, and her hoofs brass, Mich. 4. 13. He smites not his people, according to the stroke of them that smote them; the meaning is, his strokes on them shall be d••ad∣ly strokes. They shewed no mercy to Sien, and God will shew no mercy to them.

When the husks and chaff are perfectly separated from [ 3] the grain, then the Husbandman beats it no more. When God hath perfectly purged and separated the sins of his peo∣ple, then afflictions shall come to a perpetual end, he will never smite them again; there is no noise of the threshing instrument in heaven; he that beat them with his flail on earth, will put them into his bosom in heaven.

Though the Husbandman layes on, and beates his corn, as [ 4]

if he were angry with it, yet he loves and highly prizes it, and though God strike and afflict his people, yet he sets a great value upon them? and it is equally absurd to infer God's hatred to his people from his afflicting of them, as the Husbandmans hatred of his corn, because he threshes and beats it Heb. 12. 6. Whom the Lord loveth he correcteth, and chasteneth every son whom he receiveth.

[ 5] Though the Husbandman thresh and beat the corn, yet he will not bruise or hurt if he can help it; though some re∣quire more and harder strokes that others, yet none shall have more than it can endure. And though the Lord afflict his servants, yet he will do them no hurt, Ier. 25. 6. Some need more rods that others, but none shall have more than they can bear; the Lord knows the measures and degrees of his servants faith and patience, and accordingly shall their tryals be, Psal. 103. 13, 14. Like as a father pities his chil∣dren, so the Lord pitieth them that fear him; for he knows their frame, he remembers they are but dust; he makes a way to escape, that they may be able to bear it, 1 Cor. 10. 13. This care and tenderness of God over ••is afflicted, is eminently discovered in three particulars.

(1) In not exposing them to, till he have prepared them for their tryals, Luke 24. 49. Tarry ye at Ierusalem until ye be endued with power from on High. He gives them sometimes eminent discoveries of his love immediately before, and as a preparative to their sufferings; in the strength whereof, they are carried through all.

(2) Or if not so, then he intermixeth supporting comfort with their troubles, as you sometimes see the Sun shine out while the rain falls. 'Twas so with Paul, Act. 27. 23. This night (and it was a sad night indeed) there stood by me the Angel of the Lord, whose I am.

3. In taking off the affliction, when they can bear it no longer, 1 Cor. 10. 13. He makes a way to escape, that they may be able to bear it. Psal. 125. 3. The rod is taken off, when the righteous is even ready to put forth his hand to iniquity. 'Tis a Iewish Proverb, When the bricks are doubled, then comes Moses, And it is a Christian experience, When the spirit is

ready to fail, then comes Iesus; according to that promise Isa. 57. 16.

REFLECTIONS.

HOw unlike am I to God,* 1.364 in the afflicting of his people? [ 1] The Lord is pitiful when he smites them, but I have been cruel. He is kind to them, when most severe; but the best of my kindnesses to them, may fitly enough be called severity. God smites them in love, I have smitten them in hatred. Ah, what have I done? God hath used me as his hand, Psal. 17. 14. or as his rod to afflict them, Ier. 10. 7. but his end and mine have widely differed in that action, Isa. 10. 7. I am but the Scullion, or rather the wisp so S••our and cleanse these vessels of glory, and when I have done that dirty work, those bright souls shall be set up in heaven, and I cast into the fire. If he shall have judgment without Mer∣cy, that shewed no mercy; how can I expect mercy from the Lord, whose people I have persecuted mercilesly for his sake?

Is the Lord's Wheat thus threshed in the floor of afflicti∣on?* 1.365 [ 2] What then shall I think of my condition, who prosper and am let alone in the way of sin? surely the Lord looks on me as on a weed, and not as his corn; and 'tis too probable that I am rather reserved for burning, than threshing. Some there are whom God loves not so well as to spend a rod up∣on them, but faith, Let them alone, Hos. 4. 17. but misera∣ble is their condition; notwithstanding their impunity; for what is the interpretation but this? I will come to a reckon∣ing with them for altogether in hell. Lord, how much better is thy afflicting mercy, than thy spa••ing severity! Better is the condition of an afflicted child, than of a rejected ba∣stard. Heb. 12. 7. O, let me rather feel thy rod now, as the rod of a loving father, than feel thy wrath hereafter, as the wrath of an omnipotent avenger.

Well then,* 1.366 despond not, O my soul, thou hearest the Hus∣bandman [ 3] loves his corn though he thresheth it: and surely the Lord loves thee not the less, because he afflicts thee so

much. If affliction then be the way to heaven, blessed be God for affliction. The threshing strokes of God have come thick upon me, by which I may see, what a tough and stubborn heart I have; if one stroke would have done the work, he would not have lifted up his hand the second time. I have not had a stroke more than I had need of, 1 Pet. 1. 6. and by this means he will purge my sin, blessed be God for that. The damned have infinitely more and harder strokes than I, and ••et their sin shall never be separated by their sufferings. Ah, sin, cursed sin, I am so much out of love with thee, that I am willing to endure more than all this to be well rid of thee; all this I suffer for thy sake, but the time is coming when I shall be rid of sin and suffering together. Mean while I am under my own fathers hand, smite me he may, but hate me he cannot.

The Poem.

THe sacred records tell us, heretofore God had an Alter in a1 1.367 threshing floor; Where threshing instruments devoted were To sacred service, so you find them here. I now would teach the thresher to beat forth, A notion from his threshold much more worth Than all his corn; and make him understand That soul-instructing engine in his hand. With fewer2 1.368 strokes, and lighter you will beat The Oats and Barley? than the stubborn wheat, Which will require and endure more blows, Than freer grain. Thus deals3 1.369 the Lord by those Whom he afflicts. He doth not use to strike Offending children, with his rod alike. But on the4 1.370 ablest shoulders doth impose, The heaviest burdens; and the5 1.371 less on those

Of weaker grace. He shews himself a God Of judgment, in his handling of the rod. God hath a6 1.372 rate book by him, wherein he Keeps just accounts, how rich his peop••e be; What ••aith, experience, patience more or less Each one possesseth, and doth them assess According to their stock. Such as have not A Martyrs faith, shall have no Martyrs lot. The7 1.373 kinds, degrees, and the continuance Of all their sufferings, to a circumstance; Prescribed are by him who wisely swayes The world,8 1.374 more than's right on no man layes. Be man or devil the apothecary, God's the Physician; who can then miscarry In such a hand? he never did, or will Suffer the least addition to his bill. Nor measure, nor yet mercy he observes In threshing9 1.375 Babilon, for the deserves His heaviest strokes; and in his floor she must Be beaten shortly with his flail to dust. But Sion's God1 1.376 in measure will debate, his children he may smite; but cannot hate. He beats them, true, to make their chaff to flye; That they like purged golden graines may lye In one fair heap, with those bless'd souls that here Once in like manner thrash'd, and winnowed were.

CHAP. XX.

The fan doth cause light chaff to fly away,* 1.377 So shall th'ungodly, in Gods winnowing day.

OBSERVATION.

WHen the Corn is threshed out in the floor, where it lyes mingled with empty ears, and

worthless chaff, the husbandman carries it out altogether in∣to some open place, where having spread his sheet for the preservation of the grain, he exposes it all to the wind; the good grain, by reason of its solidity, remains upon the sheet, but the chaff being light and empty, is partly carried quite a∣way by the wind, and all the rest separated from the good grain into a distinct heap; which is carried away, either to the fire of the dunghil, as a worthless thing.

APPLICATION.

MEn have their winnowing dayes, and God hath his; a day to separate the chaff from the wheat, the godly from the ungodly, who shall both be held up to the wind, but only the wicked shall be driven away by it. Such a day God hath in this world, wherein he winnows his wheat, and separates the chaff. There is a double fanning or winnowing of men here in this world; one is doctrinally, in which sense I understand that Scripture, Mat. 3. 12. spoken of Christ, when he was entring into his Ministerial work, His fan is in his hand, and he shall throughly purge his floor, and gather his wheat into the garner, but he will brun up the chaff with unquen∣chable fire. The preaching of the Gospel is as a fan in Christs hand, and it is as much as if Iohn had thus told the Iews, that though there were the many hypocrytical ones among them, that had now a place and name among the people of God, and gloried in their Church-priviledges, yet there is a purging blast of truth coming, which shall make them fly out of the Church, as fast as chaff out of the floor. Thus Christ win∣nows or fans the world doctrinally: The other is judicially, by bringing sore and grievous tryals and sufferings upon the Churches, for this very end, that those which are but chaff, (i. e.) empty and vain Professors may be such winds as these, be separated from his people.

The Church increases two wayes, and by two divers means extensively, in breadth and numbers, and intensively, in vigour and power; peace and prosperity cause the first, sufferings and adversity the last; and well may a day of per∣secution

be called a winnowing day, for then were the people of God tossed to purpose, as corn in the si••ve, though nothing but chaff be l••st thereby. Of such a winnowing day the Pro∣phet speaks, Amos 9. 9, 10. I will sift the house of Israel among all Nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth, all the sinners of my people shall die. (q. d.) I will cause great agitations and tossings among you by the hands of the Assyrians and Babylonians, into whose Countryes you shall be disperst and scattered, yet I will so govern those your dispersions by my providence, that not one good grain, one upright soul shall eternally perish; but the sinners of my people, the refuse stuff, that shall pe∣rish.

To the same purpose speaks another Prophet, Zeph. 1. 1, 2. Gather your selves together, (or as some read) fan your selves, yea, fan your selves, before the decree bring forth, and the day pass as the chaff. He doth not mean, that the time shall pass as the chaff, but there is a day of affliction and distress coming in which the wicked shall pass as the chaff before the wind; and yet notwithstanding, all these winnowings upon earth, much chaff will still abide among the corn; therefore God hath appointed another day for the winnownig of the world, even the day of judgment, in reference to which it is said, Psal. 1. 4, 5. The ungodly are not so, but are like the chaff which the wind drives away; therefore the ungodly shall not stand in judgment, nor sinners in the congregation of the righteous; (i. e.) God hath a day wherein he will fift the world, like corn in a sieve, and then the wicked shall appear to be but chaff, which God will eternally separate from his wheat. I will not strain the similitude, but fairly display it in these seven particulars.

The chaff and wheat grow together in the same field, and [ 1] upon the same root and stalk. In this, wicked men are like chaff, who not only associate with the people of God, but oftentimes spring up with them in the same families, and from the same root, or immediate Parents, Mal. 1. 2. was not Esau, Iacobs brother; yet the one was wheat, the other chaff. Instances of this are infinite.

[ 2] The Husbandman would never endure the husks, chaff, and dry stalks to remain in the field, if it were not for the good corns sake; he would quickly set fire on it, but that the corn is among it, which he highly prizeth; and be assured, God would never suffer the wicked to abide long in this world were it not for his own••••act that were dispersed among them. Except the Lord had such a remnant dispersed in the world, he would quickly set fire to the four quarters, and make it like Sodom, Isa. 1. 9.

[ 3] The chaff is a very worthless thing, the Husbandman cares not what becomes of it, and of as little worth are wicked men, Prov. 10. 20. The heart of the wicked is little worth. The heart is the principal part of the man, and yet that's but chaff, no worth in it; his lands, his cloaths, &c. are worth somewhat, but his heart is worth nothing.

[ 4] Though chaff in it self be nothing worth, yet, it is of some use ot the corn whiles 'tis standing in the field; the stalk bears up the ear, and the chaff covers the grain, and defends it from the injury of the weather. Thus God makes wicked men of use to his people, in outward society; they help to support and protect them in this world, Rev. 12. 16. The earth helped the woman, (i. e.) worldly men for carnal ends helpt the Church, when a flood of persecution was poured out. The Church often helps the world, it receives many benefits from the people of God; and sometimes God over∣rules the world to help his Church.

[ 5] When the chaff and wheat are both brought forth and held up to the wind in one sieve, they fall two wayes; the wheat falls down upon the floor or shee••, the chaft is carried quite away: So although for a time godly and ungodly abide together, yet when this winnowing time comes, Gods wheat shall be gathered into his garner in heaven, the chaff shall go the other way, Mat. 3. 12.

[ 6] If there be any chaff among the corn, it will appear when it is sifted in a windy day, it cannot possibly escape if it be well winnowed; much more impossible it is for any wicked man to escape the critical search of God in that day? the closest hypocrite shall then be detected, for God will

judge the secrets of men, 2 Cor. 16. He will then bring to light the hidden things of darkness, and make manifest the coun∣sels of the heart, I Cor. 4. 5.

Lastly, after corn and chaff are separated by the winnow∣ing [ 7] wind, they shall never lye together in one heap any more. The wicked shall see Abraham, and Isaac, and Iacob and all the Prophets in the Kingdom of God, but themselves thrust out; there is no chaff in heaven.

REFLECTIONS.

AM I an empty vain Professor,* 1.378 that want the pith and [ 1] substance of real godliness; then am I but chaff in Gods account, though I grow among his corn; the eye of man cannot discern my hypocrisie, but when he comes, whose fan is in his hand, then how plainly will it be detect∣ed? Angels and men shall discern it, and say, Lo, this is the man that made not God his hope; how shall I abide the day of his coming? Christ is the great heart-Anatomist; things shall not be carried then, by names and parties, as they are now; every one shall be weighed in a just balance, and a Mene Tekel, written upon every false heart; great will be the perspicuity of that trial, my own conscience shall joyn with my Iudg, and shall then acknowledg, that there is not one drop of injustice in all that Sea of wrath; and though I am damned, yet I am not wronged; the chaff cannot stand before the wind, nor I before the judgment of Christ.

Is there such a fanning time coming;* 1.379 why do not I then [ 2] sift my heart every day, by serious self-examination? no work more important to me, and yet how much have I neg∣lected It? O my soul! thou hadst been better imployed, in searching thine own estate in reference to that day, than in prying sinfully into the hearts, and censuring the conditions of other men; judge thy self, and thou shalt not be con∣demned with the world; the work indeed is difficult, but the neglect dangerous: were I within a few dayes to stand at mans bar, there to be tryed for my life, how busie should I be every hour of the day in writing to any that I thought could

befriend me? and studying every advantage to my self? and yet, what a vast difference is there between mans bar and Gods? between a tryal for my life, and for my soul? Lord, rouze up my sluggish heart by awful and solicitous thoughts of that day, left I be found among that chaff, which shall be burnt up with unquenchable fire!

Fear not, O my soul! though there be a blast coming [ 3] which shall drive all the chaff into hell,* 1.380 yet it shall blow thee no harm. I know that when he hath tryed me, I shall come forth as gold, Iob 23. 10. I confess I have too much chaff about me, but yet I am not altogether chaff? there is a solid work of grace upon my soul, that will abide the tryal: let the judgement to come be as impartial and exact as its possible to be, yet a grain of sincerity cannot be lost in it; for God will not cast away a perfect (i. e.) an upright hearted) man, Iob 8. 20. He that's appointed to judge the world is mine; and his imputed righteousness will make me full weight in the balance. Bless the Lord (O my soul) for sincerity; this will abide, when common gifts and empty names will flee as the chaff before the wind.

The Poem.

THe winnowing wind first1 1.381 drives the chaff away, Next light, and hollow grains; those only stay Whose weight, and solid substance can endure This tryal, and such grains are counted pure. The corn for use2 1.382 is carefully preserv'd, The useless chaff3 1.383 for burning flames reserv'd. No wind but blows some good, a Proverb is; Glad shall I be, if it hold true in this. O, that the wind when you to winnowing go, This spiritual good unto your souls might blow! To make you pause, and sadly ruminate In what a doleful plight and wretched state

Their souls are in, who cannot4 1.384 hope to stand When he shall come, whose5 1.385 fan is in his hand. His6 1.386 piercing eyes infallibly disclose, The very reins, and7 1.387 inward parts of those Whose outside seeming grace so neatly paints, That with the8 1.388 best, they pass for real Saints. No hypocrite with God9 1.389 acceptance finds, But like the chaff dispers'd by furious winds: Their guilt shall not that searching day endure, Nor they approach1 1.390 th'assemblies of the pure. Have you observ'd in Autumn,2 1.391 thistle-down By howling Enrus scatter'd up and down About the fields? even so Gods ireful storm Shall chace the hypocrite, who now can scorn The breath of close reproofs; and like a rock Repel reproofs, and just reprovers mock. How many that in2 1.392 splendid garments walk Of high professions! and like Angels talk, Shall God devest; and openly proclaim Their secret guilt, to their eternal shame! This is the day, wherein the Lord will rid His Church of those false friends, which now lie hid. Among his people. There will not be one False heart remian, to lose our love upon. O, bless'd assembly! glorious state! when all In their uprightness walk, and ever shall. O make my heart sincere, that I may never Prove such light chaff as then thy wind will sever. From solid grain! O let my soul detest Unsoundness? and abide thy strictest test.

Notes

• * 1.1

  Upon the in∣dustry of the Husbandman.
• * 1.2

  The world∣lings Refle∣ction.
• * 1.3

  The Formalists Reflection.
• * 1.4

  The Reflection of a slothful Christian.
• * 1.5

  Eph. 5. 15.
• * 1.6

  Luke 13. 24.
• * 1.7

  Psal. 119. 47.
• * 1.8

  Psal. 19. 9.
• * 1.9

  Psal. 73. 25.
• * 1.10

  Amos 2. 7.
• * 1.11

  Eccles. 6. 7.
• * 1.12

  Psal. 4. 6.
• * 1.13

  Rom. 12. 11.
• * 1.14

  Gal. 6. 16.
• * 1.15

  Heb. 12. 24.
• * 1.16

  Mat. 20. 21, 22.
• * 1.17

  Mat. 19. 22.
• * 1.18

  Gal. 6. 9.
• * 1.19

  Luke 13. 24.
• * 1.20

  Psal. 19. 10.
• * 1.21

  Ioh. 20. 10.
• * 1.22

  Heb. 4. ult.
• * 1.23

  Upon the thriftiness of the Husband∣man.
• * 1.24

  Non mercurii sed operarii.
• * 1.25

  Reflections of the slothful soul.
• * 1.26

  The world∣lings Refle∣ction.
• * 1.27

  Iohn 6. 27.
• * 1.28

  1 Cor. 7. 31.
• * 1.29

  Mat. 16. 26.
• * 1.30

  1 Tim. 6. 6.
• * 1.31

  Mark 4. 19.
• * 1.32

  Prov. 8. 19.
• * 1.33

  Iob 35. 11.
• * 1.34

  Eccles. 11. 9.
• * 1.35

  Iohn 20. 29.
• * 1.36

  2 Tim. 3. 13.
• * 1.37

  Rom. 2. 5.
• * 1.38

  Mark 6. 16.
• * 1.39

  1 Tim. 4. 8.
• * 1.40

  1 Cor. 1. 28, 29.
• * 1.41

  1 Tim. 6. 9.
• * 1.42

  Iames 2. 5.
• * 1.43

  Iude 21.
• * 1.44

  Psal. 17. 13, 14.
• * 1.45

  Luke 19. 27.
• * 1.46

  Isa. 30. 8, 9.
• * 1.47

  Iude 5.
• * 1.48

  2 Pet. 3, 7.
• * 1.49

  Upon the cheerfulness of the Husband∣man.
• * 1.50

  The carnal hearts Refle∣ction.
• * 1.51

  The hypo∣crites. Reflection.
• * 1.52

  The upright hearts Refle∣ction.
• 1 1.53

  Isa. 68. 7.
• 2 1.54

  Ps. 94. 19.
• 3 1.55

  Ps. 145. 10.
• 4 1.56

  Rev. 5. 11, 12, 13.
• 5 1.57

  Mat. 25. 21.
• 6 1.58

  1 Pe••. 1. 8, 9.
• 7 1.59

  Act. 14. 17.
• 8 1.60

  Iob. 2••. 11.
• 9 1.61

  Iam. 5. 18.
• 1 1.62

  Ps. 10. 4. 12.
• 2 1.63

  Ps. 104 11.
• 3 1.64

  Ps. 11. 4. 6.
• 4 1.65

  Ier. 2. ••3.
• 5 1.66

  Isa. 30. 29.
• 6 1.67

  Psal. 4. 7.
• 7 1.68

  Ioh. 15. 11.
• * 1.69

  Upon the due quality of arable Land.
• * 1.70

  cibus & potus sunt Divitiae Christianorum.
• * 1.71

  Epistle to the Earl of Bedford ante ultima.
• * 1.72

  The reflection of the design∣ing Hypocrite.
• * 1.73

  The World∣lings Reflecti∣on.
• * 1.74

  The gracious. soul's refle∣ction.
• * 1.75

  1. Quest.
• * 1.76

  2. Quest.
• * 1.77

  3. Quest.
• * 1.78

  4. Quest.
• 1 1.79

  Isa. 5. 2.
• 2 1.80

  Prov. 30. 7, 8, 9.
• 3 1.81

  Heb. 13. 5.
• 4 1.82

  Deu. 32. 15.
• 5 1.83

  Prov. 30. 9.
• 6 1.84

  Luk. 8. 14.
• 7 1.85

  Luk. 8. 14.
• 8 1.86

  Mark 6. 8.
• 9 1.87

  Hab. 2. 6.
• 1 1.88

  Ps. 119. 19. Heb. 11. 13, 14.
• 2 1.89

  Iob 8. 15. Isa. 36. 6.
• 3 1.90

  Heb. 13. 5.
• 4 1.91

  Iob 21. 22.
• 5 1.92

  Isa. 47. 4.
• 6 1.93

  Psa. 1••. 6, 7.
• 7 1.94

  Gen. 18. 32
• 8 1.95

  Prov 30. 8.
• 9 1.96

  Eccl. 6. 2.
• 1 1.97

  Prov 30. 9.
• 2 1.98

  Hab. 3. 17.
• * 1.99

  Upon the im∣provement of bad ground.
• * 1.100

  Gratia nec totaliter intermit∣titur, nec finalitur amittit••r. Actus omittitur, habit••s non amittitur. Actio pervertitur, sides non subvertitur. Concu∣titur, non excutitur. De••luit fructus, latet succus. Ius ad regnum amittunt demerito∣rie, non effective. Effectus justificationis suspenditur, at status justificati non dissolvi∣tur,. Suff. Britt.
• * 1.100.1

  How far true grace in a believer may fail.
• * 1.101

  Gratia gratiam postulat.
• * 1.102

  A convictive Reflection
• * 1.103

  A supporting Reflection.
• 1 1.104

  Ioh, 15. 1.
• 2 1.105

  1 Cor. 3. 9.
• 3 1.106

  Psa. 4. 3.
• 4 1.107

  Iob 29. 3, 4.
• 5 1.108

  Hos. 14. 5, 6
• 6 1.109

  Hos. 6. 3.
• 7 1.110

  Ier. 2. 3.
• 8 1.111

  Cant. 7. 12.
• 9 1.112

  Acts 9. 11.
• 10 1.113

  Lu. 24. 32.
• 1 1.114

  Gen. 28. 16. 17.
• 2 1.115

  Exod. 34. ••9.
• 3 1.116

  Gen. 6. 7.
• 4 1.117

  Psa. 42. 6.
• 5 1.118

  Cant. 5. 6.
• 6 1.119

  Rev. 2. 5.
• 7 1.120

  2 Chr. 17. 3.
• 8 1.121

  Psa. 102. 4.
• 9 1.122

  Isa. 59. 2.
• 1 1.123

  Isa. 64. 6.
• 2 1.124

  Psa. 88. 6, 14.
• 3 1.125

  Psal. 77. 2.
• 4 1.126

  Psa. 42. 11.
• 5 1.127

  Ion. 2, 4.
• 6 1.128

  Ier. 8. 22.
• 7 1.129

  Eze. 16. 4.
• 8 1.130

  Psa. 23. 3.
• 9 1.131

  Psal. 88.
• 1 1.132

  Iob 14.
• 2 1.133

  Psa. 30.
• 3 1.134

  Psa. 80. 3.
• 4 1.135

  Luk. 22. 61, 62.
• 5 1.136

  Ier. 22. 17.
• * 1.137

  Upon the un∣curableness of some bad ground.
• * 1.138

  Spiritual bar∣renness, p. 8.
• * 1.139

  The sincere souls Reflecti∣on.
• * 1.140

  The formal Professors Re∣flection,
• * 1.141

  The less fruit∣ful Christians Reflection.
• * 1.142

  Romanae leges poenam preg∣nanti defer••nt. Chrysost.
• * 1.143

  The Gospel Preachers Re∣flection.
• 1 1.144

  Eze. 47. 11▪
• 2 1.145

  2 Tim. 3. 13.
• 3 1.146

  Heb. 6. 8.
• 4 1.147

  Mat. 5. 45.
• 5 1.148

  2 Sam. 23. 4.
• 6 1.149

  Cant. 2. 12.
• 7 1.150

  Psal. 65. 13.
• 8 1.151

  Eze. 47. 11.
• 9 1.152

  Iob 8. 11.
• 1 1.153

  Deut. 22. 2.
• 2 1.154

  Isa. 5. 6.
• 3 1.155

  2Cor. 2. 16.
• 4 1.156

  Psa. 92. 13.
• 5 1.157

  Isa. 6. 9, 10.
• 6 1.158

  Mar. 11. 20.
• 7 1.159

  Isa. 5. 24.
• 9 1.160

  Isa. 6. 10.
• 10 1.161

  Luk. 8. 14. Ier. 17. 5, 6.
• * 1.162

  Upon the plowing of C••rn-land.
• * 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.164

  Glassius Rhet. sacra, p. 300.
• * 1.165

  Caryl on Iob, Chap. 4. v. 8.
• * 1.166

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 punctim cedo pungendo pene∣tro.
• * 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.168

  The true Con∣verts Reflecti∣on.
• * 1.169

  The stuborn hearts Refle∣ction.
• * 1.170

  The Miscarry∣ing souls Re∣flection.
• 1 1.171

  Isa. 28. 25. 26.
• 2 1.172

  Mat. 13. 5.
• 3 1.173

  Mat. 13. 4.
• 4 1.174

  Mat. 13. 38.
• 5 1.175

  Act. 2. 37.
• 6 1.176

  2 Cor. 6. 1.
• 7 1.177

  1 Cor. 3. 5.
• 8 1.178

  Phil. 1. 6.
• 1 1.179

  Ioh. 16. 8.
• 2 1.180

  1 Thes. 2. 19
• 3 1.181

  Luk. 15. 11.
• 4 1.182

  2 Cor. 9. 10, 11.
• 5 1.183

  Mat. 13. 6.
• 6 1.184

  1 Thes. 1. 5.
• 7 1.185

  Mar. 8. 14.
• 8 1.186

  Heb. 6. 5.
• 9 1.187

  Luk. 8. 14.
• 1 1.188

  Psal. 126. 6.
• * 1.189

  Upon the seed Corn.
• * 1.190

  Like a precious stone in a toads head.
• * 1.191

  The gracious souls Reflecti∣on.
• * 1.192

  The deceived souls Re∣flection.
• 1 1.193

  Isa. 28. 25.
• 2 1.194

  Prov. 12. 26
• 3 1.195

  Mat. 19. 20.
• 4 1.196

  Heb. 6. 9.
• 5 1.197

  1 Cor. 1. 26.
• 6 1.198

  1 Cor. 13. 1.
• 7 1.199

  Mat: 7 22.
• 8 1.200

  Rom. 10. 10
• 9 1.201

  Gal. 6. 8.
• 1 1.202

  1 Cor. 12. 31.
• * 1.203

  Upon spring∣ing weather afte Seed time
• * 1.204

  Natura nihil al••••d est qua•• divinorum ope∣rum ordo.
• * 1.205

  Brentius.
• * 1.206

  Weems Cerem. Law.
• * 1.207

  Smiths Essex Dove.
• * 1.208

  3. Reflections for Gospel-Mi∣nisters.
• * 1.209

  3 Reflections for private Christians.
• * 1.210

  For those that want a Gospel-Ministry.
• * 1.211

  For those that enjoy a Gospel Ministry.
• * 1.212

  For unprofita∣ble hearers.
• 1 1.213

  Isa. 44. 14.
• 2 1.214

  Deut. 28. 12.
• 3 1.215

  Cant. 2. 1••. 12.
• 4 1.216

  Psal. 104. 30.
• 5 1.217

  Psal. 65. 11.
• 6 1.218

  Psal. 10. 4▪ 12.
• 7 1.219

  Cant. 2. 12.
• 8 1.220

  Col. 48.
• 9 1.221

  Psal. 52. 8.
• 1 1.222

  Rom. 15. 29.
• 2 1.223

  Rom. 10. 15
• 3 1.224

  Acts 8. 8.
• 4 1.225

  Psal. 147. 19, 20.
• * 1.226

  Upon a dearth through want of rain.
• * 1.227

  Satius est ut sol non luc••at, quam ut non aoc••at Chryso∣stomus.
• * 1.228

  The ungrate∣ful souls re∣flection.
• * 1.229

  The deprived Christians Re∣flection.
• * 1.230

  The silent Mi∣nisters Refle∣ction.
• 1 1.231

  Deut. 28. 23
• 2 1.232

  Ioel ••. 19.
• 3 1.233

  Ioel 1. 20. Ier. 14. 56.
• 4 1.234

  Ioel. 1. 11.
• 5 1.235

  Ier. 14. 4
• 6 1.236

  Amos 5. 16.
• 7 1.237

  Amos 8. 11.
• 8 1.238

  Deut. 32. 2. Heb. 6. 7, 8
• 9 1.239

  Hos. 9. 12.
• * 1.240

  Upon the cor∣rupting of the Seed before it spring.
• * 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.242

  The healthful Saints Refle∣ction.
• * 1.243

  The sickly Saints refle∣ction.
• * 1.244

  The dying Saints Refle∣ction.
• * 1.245

  The ungodly souls reflection
• a 1.246

  Ioh. 12. 24.
• b 1.247

  1 Cor. 15. 43.
• c 1.248

  Psa. 49. 14.
• d 1.249

  Mat. 13. 43.
• e 1.250

  Phil. 3. 21.
• f 1.251

  Rev. 7. 17.
• g 1.252

  Mat. 26. 41.
• * 1.253

  Upon the re∣semblance of wheat and tares.
• * 1.254

  The censorious souls reflection
• * 1.255

  The presump∣tuous souls Re∣flection.
• 1 1.256

  Mat. 13. 30.
• 2 1.257

  Luk. 7. 38.
• 3 1.258

  Sam. 15. 24.
• 4 1.259

  1 Pet 1. 8
• 5 1.260

  Ioh. 5. 33.
• 6 1.261

  Num 24. 4.
• * 1.262

  Upon the dan∣gers incident to corn▪ from seed-time to Harvest.
• * 1.263

  The Apostates Reflection.
• * 1.264

  The careless souls reflection
• * 1.265

  The doubting souls reflection
• 1 1.266

  Mat. 13. 4, 5
• 2 1.267

  Mat. 13. 7.
• 3 1.268

  Hag. 2. 16, 17.
• 4 1.269

  Gal. 5. 17.
• 5 1.270

  Rev. 3. 2.
• * 1.271

  Upon the pa∣rience of the Husbandman for the harvest
• * 1.272

  Dr. Taylors great Exem∣plar, p. 103.
• * 1.273

  The longing ••ouls reflection
• * 1.274

  The lingring souls reflection
• 1 1.275

  Iohn 4. 35.
• 2 1.276

  1 Cor. 9. 10
• 3 1.277

  1 Cor. 9. 10.
• 4 1.278

  Iam. 5. 7.
• 5 1.279

  Gal. 5. 17.
• 6 1.280

  1 Pet. 4. 18.
• 7 1.281

  Rom. 1. 7.
• 8 1.282

  Prov. 4. 18.
• 9 1.283

  Psal. 4. 6, 47.
• 1 1.284

  Acts 7. 17.
• 2 1.285

  Heb. 13. 14.
• 3 1.286

  Heb. 17. 710.
• 4 1.287

  Rev. 22. 17.
• 5 1.288

  Heb. 11. 13.
• 6 1.289

  Rom. 8. 23.
• 7 1.290

  Rom. 8. 18.
• * 1.291

  Upon the har∣vest season.
• * 1.292

  The Reflection of a growing Christian.
• * 1.293

  The reflection of a decaying Christian.
• * 1.294

  The Reflection of a hardning sinner.
• 1 1.295

  Iohn 4. 35.
• 2 1.296

  Rev. 14. 15.
• 3 1.297

  Mat. 13. 38.
• 4 1.298

  ibid.
• 5 1.299

  ibid.
• 6 1.300

  Mat. 13. 39.
• 7 1.301

  ibid.
• 8 1.302

  2 Pet. 3. 10.
• 9 1.303

  Mat. 13. 30.
• 1 1.304

  Rev. 1. 7.
• 2 1.305

  1 Thes. 4. 16.
• 3 1.306

  2 Pet. 3. 10.
• 4 1.307

  Mat. 24. 30.
• 5 1.308

  2 Cor. 5. 10.
• 6 1.309

  Mat. 13. 30.
• 7 1.310

  ibid.
• 8 1.311

  1 Cor. 6. 9.
• 9 1.312

  Mat. 13. 41, 42.
• 1 1.313

  2 Pet. 3. 10.
• * 1.314

  Upon the care of Husband∣men to provide for winter.
• * 1.315

  The careless souls reflection
• * 1.316

  The presump∣tuous souls Re∣flection.
• * 1.317

  The industri∣ous souls Re∣flection.
• 1 1.318

  Iob 7. 2.
• 2 1.319

  Gen. 3. 19.
• 3 1.320

  Prov. 10. 5.
• 4 1.321

  Prov. 6. 6, 7
• 5 1.322

  Mat. 6. 20.
• 6 1.323

  1 Tim. 6. 10.
• 7 1.324

  Ier. 8. 7.
• 8 1.325

  Ma••. 16. 26.
• 9 1.326

  Zeph. 2. 2, 3
• 1 1.327

  Isa. 32. 9.
• 2 1.328

  Luke12. 18, 20.
• 3 1.329

  2 Cor. 4. 18.
• 4 1.330

  1 Cor. 7. 31
• 5 1.331

  Prov. 23. 5.
• * 1.332

  Upon reaping the same we sow.
• * 1.333

  Drexellius de aeternitate prope fin.
• * 1.334

  Cum video ma∣la sata bonis, ignoscite queso: sollicitor nullos esse putare Deos. Ovid.
• * 1.335

  The profane persons Refle∣ction.
• * 1.336

  The moral mans Re∣flection.
• * 1.337

  The holy souls Reflection.
• 1 1.338

  Mat. 7. 16.
• 2 1.339

  Gen. 1. 1••.
• 3 1.340

  Iob 4. 7.
• 4 1.341

  Iam. 1. 22.
• 5 1.342

  Gal. 6. 7.
• 6 1.343

  Gal. 6. 7.
• 7 1.344

  Psal. 126. 5.
• 8 1.345

  Deut. 29. 18
• 9 1.346

  Heb. 11. 25
• 1 1.347

  Prov. 14. 9
• 2 1.348

  Iudg. 8. 7.
• 3 1.349

  Mark 9. 44.
• * 1.350

  Upon the joy of Harvest men
• * 1.351

  A Reflection for one that hath a full Barn but no Christ.
• * 1.352

  A Reflection for one that hath Christ but no Barn.
• * 1.353

  A Reflection for one that hath a full Barn and Christ too.
• * 1.354

  A Reflection for one that hath neither a Barn, nor a Christ.
• 1 1.355

  Isa. 9. 3.
• 2 1.356

  Psal. 4. 7.
• 3 1.357

  Prov. 29. 27.
• 4 1.358

  Luke 16. 20, 21.
• 5 1.359

  Iob 20. 23.
• 6 1.360

  Iob 20. 5.
• 7 1.361

  Prov. 10. 22
• 8 1.362

  Psal. 42. 11.
• * 1.363

  Upon the thrashing out of Corn.
• * 1.364

  A reflection for persecutors
• * 1.365

  A reflection for such as meet with no afflictions.
• * 1.366

  A Reflection for an afflicted Saint.
• 1 1.367

  2 Sam. 24. 22.
• 2 1.368

  Isa. 28. 27.
• 3 1.369

  Isa. 27. 7, 8.
• 4 1.370

  Ioh. 1. 1. 12.
• 5 1.371

  Ier. 30. 11.
• 6 1.372

  Rev. 3. 8.
• 7 1.373

  Rev. 2. 10.
• 8 1.374

  Iob 34. 23.
• 9 1.375

  Isa. 41. 15.
• 1 1.376

  Isa. 27. 7.
• * 1.377

  Upon the win∣nowing of corn.
• * 1.378

  A Reflection for a close Hy∣pocrite.
• * 1.379

  A Reflection for one that neglects self-examination.
• * 1.380

  A Reflection for a sincere soul.
• 1 1.381

  Psal. 35. 5.
• 2 1.382

  Mat. 3. 12.
• 3 1.383

  Mat. 3. 12.
• 4 1.384

  Psal. 1. 5.
• 5 1.385

  Mat. 3. 12.
• 6 1.386

  Rev. 1. 14.
• 7 1.387

  1 Cor. 4. 5.
• 8 1.388

  Mat. 7. 22.
• 9 1.389

  Iob 13. 16.
• 1 1.390

  Psal. 1. 5.
• 2 1.391

  Isa. 17. 13.
• 2 1.392

  Mat. 25. 7.