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.

Occasional Meditations UPON BIRDS, BEASTS, TREES, FLOWERS, RIVERS, and other objects.

MEDITATIONS on BIRDS.

MEDIT. I.

Vpon the singing of a Nightingale.

WHO that hears such various, ravishing, and ex∣quisite melody, would imagine the bird that makes it, to be of so small and contemptible a body, and feather? her charming voice ingaged not only mine attentive ear, but my feet also, to make a nearer approach to that shady bush, in which that excellent Musician sate vailed; and the nearer I came, the sweeter the melody still seemed to be, but when I had described the bird her self, and found her to be little bigger, and no better fea∣ther'd than a sparrow, it gave my thoughts the occasion of this following application.

This Bird seems to me the lively emblem of the formal hy∣pocrite, (1) In that she is more in found than substance,

a loud and excellent voice, but a little despicable body; and it recal'd to my thoughts the story of Plutarch, who hearin•• a Nightingale, desired to have one killed to feed upon, not questioning but she would please the pallat as well as the ear; but when the Nightingale was brought him, and he saw what a poor little creature it was, truly said he, thou art vox & preterea nihil, a meer voice and nothing else: So is the hy∣pocrite; did a man hear him something in more publick du∣ties and discourses, O thinks he, what an excellent man is this! what a choice and rare spirit is he of? but follow him home, observe him in his private conversation and retire∣ments, and then you will judg Plutarchs note as applicable to him as the Nightingale. (2) This Bird is observed to charm most sweetly, and set her spirit all on work, when she perceives she hath ingaged attention; so doth the hypo∣crite, who lives and feeds upon the applause and commen∣dation of his admirers, and cares little for any of those duties which bring in no returns of praise from men; he is little pleased with a silent melody and private pleasure betwixt God and his own soul.

Scire tuum nihil est nisi te scire hoc sciat alter. Alas! his knowledge is not worth a pin, If he proclaim not what he hath within.

He is more for the Theatre than the Closet, and of such Christ saith, Verily they have their reward. (3) Naturalists observe the Nightingale to be an ambitious Bird, that can∣not endure to be out-vied by any, she will rather chuse to die than be excell'd; a notable instance whereof we have in the following pleasant Poem, translated out of Strada; concern∣ing the Nightingale and a Lutanist.

Now the declining Sun did downward bend From higher heavens, and from his locks did send A milder flame, when neer to Tibers flow A Lutanist allayed his careful wo,

With sounding charms, and in a greeny seat Of shady Oak, took shelter from the heat A Nightingale o'reheard him that did use To sojourn in the neighbour Groves, the muse That fill'd the place, the Syrene of the wood (Poor harmless Syrene) stealing near she stood Close lurking in the leaves attentively Recording that unwonted melody. She con'd it her self, and every strain His fingers play'd, her throat return'd again. The Latanist perceiv'd an answer sent From th'imitating Bird, and was content To shew her play, more fully, then in haste. He tryes his Lute and giving her a tast Of the ensuing quarrel, nimbly beats On all his strings, as nimbly she repeats And wildly ranging o're a thousand keys Sounds a shrill warning of her after layes; With rowling hand the Lutanist then plyes The trembling threeds sometimes in scornful wise He brushes down the strings and strikes them all With one even stroke, then takes them several And culls them o're again, his sparkling joynts With busie descant mincing on the points Reach back again with nimble touch, then stayes. The Bird replies, and art with repays. Sometimes as one unexpert, and in doubt How she might weild her voice, she draweth out Her tone at large, and doth at first prepare A solemn strain nor wear'd with winding air, but with an equal pitch, and constant throat Makes clear the passage for her gliding note; Then cross division diversly she playes And loudly chanting out her quickest layes Poyses the sound, and with a quivering voice Falls back again: he wondering so choice So various harmony could issue out From such a little throat, doth go about

Some harder Lessons, and with wondrous art Changing the strings doth up the treble dart And downward smite the Base, with painful stroke He beats; and as the Trumpet doth provoke Sluggards to fight, even so his wanton skill With mingled discord joyns the hoarse and shrill, The Bird this also tunes, and whilst she cuts Sharp notes with melting voice, and mingled puts Measures of middle sound, then suddenly She thunders deep and jugs it inwardly With gentle murmur, clear and dull she sings By course, as when the martial warning rings; Believ't the Minstrel blusht, with angry mood Inflam'd (quoth he) thou Chantress of the wood Either from thee I'le bear the price away Or vanquisht, break my Lute without delay. Unimitable accents then he strains His hand flyes on the strings, in one he chains Far different numbers, chasing here and there And all the strings he labours every where; Both flat and sharp he strikes, and stately grows To prouder strains, and backward as he goes Doubly divides, and closing up his layes Like a full Quire, a shivering consort playes; Then pausing stood in expectation Of his corrival, nor durst answer on. But she, when practise long her throat had whet Enduring not to yield, at once doth set Her Spirits all to work, and all in vain; For whilst she labours to express again With Natures simple voice such divers keys With slender pipes such losty notes as these O're matcht with high designs, o're matcht with wo, Iust at the last encounter of her foe She saints, she dyes, falls on his instrument. That conquer'd her, a fitting monument. So far even little souls are driven on Struck with a vertuous emulation.

And even as far are hypocrites driven on by their ambition and pride, which is the spur that provokes them in their reli∣gious duties.

MEDIT. II.

Vpon the sight of many small Birds chirping about a dead Hawk.

HEaring a whole quire of Birds chirping and twinking together, it ingaged my curiosity a little to enquire into the occasion of that convocation, which mine eye quickly inform'd me of; for I perceived a dead Hawk in the bush, about which they made such a noise, seeming to tri∣umph at the death of their enemy; and I could not blame them to sing his knell, who like a Cannibal was wont to feed upon their living bodies; tearing them limb from limb, and scaring them with his frightful appearance. This Bird which living was so formidable, being dead the poorest Wren or Titmouse fears not to chirp or hop over. This brings to my thoughts the base and ignoble ends of the greatest Tyrants and greedy ingroffers of the world, of whom (whilst living) men were more afraid than birds of a Hawk, but dead be∣came objects of contempt and scorn. The death of such Ty∣rants is both inglorious and unlamented; When the wicked pe∣rish, there is shouting, Prov. 11. 10. Which was exemplified to the life at the death of Nero of whom the Poet thus sings,

Cum mors crudelem rapuisset saeva Neronem Credibile est multos Roman agitasse jacos. When cruel Nero dy'd th' Historian tells. How Rome did mourn with Bonefires, plays and bells.

Remarkable for contempt and shame have the ends of ma∣ny bloudy Tyrants been; so Pompey the great, of whom Clau| dian the Poet sings,

Nudus pascit aves jacet en qui p••ssidet orbem Exiguae telluris inops— Birds eat his flesh, lo now he cannot have Who rul'd the world, a space to make a grave.

The like is storied of Alexander the great, who lay un∣buried thirty dayes, and William the Conquerer, with many other such Birds of prey; whilst a beneficial and holy life is usually closed up in an honourable and much lamented death.

For mine own part, I wish I may sooder my conversation in the world, that I may live when I am dead in the aff••ctions of the best, and leave an honourable testimony in the consci∣ences of the worst; that I may oppress none, do good to all, and say when I dye, as good Ambrose did, I am neither ashamed to live, nor afraid to dye.

MEDIT. III.

Vpon the sight of a Black-bird taking sanctuary in a bush from a pursuing Hawk.

VVHen I saw how hardly the poor Bird was put to it to save her self from her enemy, who hover'd just over the bush in which she was fluttering and squeeking, I could not but hasten to relieve her, (pity and succour being a due debt to the distressed) which when I had done, the bird would not depart from the bush, though her enemy were gone; this act of kindness was abundantly repaid by this Meditation, with which I returned to my walk. My soul, like this Bird, was once distressed, pursued, yea, seized by Satan, who had certainly made a prey of it, had not Iesus Christ been a sanctu∣ary to it in that hour of danger. How ready did I find him to receive my poor soul into his protection? then did he make good that sweet promise to my experience, Those that

come unto me, I will in no wise cast out. It call'd to mind that pretty and pertinent story of the Philosopher, who walking in the fields a Bird pursued by a Hawk, flew into his bosom; her took her out, and said, Poor bird, I will nei∣ther wrong thee, nor expose thee to thine enemy, since thou camest unto me for refuge. So tender, and more than so, is the Lord Iesus to distressed souls, that come unto him. Blessed Iesus! how should I love and praise thee? glorifie and admire thee, for that great salvation thou hast wrought for me. If this Bird had faln into the claws of her enemy, she had been torn to pieces indeed, and devoured, but then a few minutes had dispatcht her, and ended all her pain and misery; but had my soul fallen into the hand of Satan, there had been no end of its misery.

Would not this scared Bird be flusht out of the Bush that secured her, though I had chased away her enemy? and wilt thou (my soul) ever be enticed or scared from Christ thy re∣fuge? O let this for ever ingage thee to keep close to Christ, and make me say with Ezra; and now, O Lord! since thou hast given me such a deliverance as this, should I again break thy commandments?

MEDIT. IV

Vpon the sight of diver Lennets intermingling with a flock of Sparrows.

ME thinks these Birds do fitly resemble the gaudy Gal∣lant, and the plain peasants; how spruce and richly adorned with shining and various coloured feathers, (like scarlet, richly laid with gold and silver lace) are those? how plainly clad, in a home-spun countrey russet are these? Fine feathers (saith our proverb) make proud Birds; and yet the feathers of the Sparrow, are as useful and beneficial, both for warmth and flight, though not so gay and ornamen∣tal as the others; and if both were stript out of their fea∣thers,

the Sparrow would prove the better Bird of the two; by which I see, that the greatest worth doth not alwayes lye under the finest cloaths. And besides, God can make mean and homely garments as useful and beneficial topoor despised Christians, as the ruffling and shining garments of wanton Gallants are to them, and when God shall strip men out of all external excellencies, these will be found to excel their glittering neighbours, in true worth and excellency.

Little would a man think such rich treasures of grace, wis∣dom, humility, &c. lay under some russet coats

Saepe sub attrita latitat sapientia veste. Under poor garments more true worth may be, Than under silks that whistle, who but he?

Whilst on the other side, the heart of the wicked (as Solo∣mon hath observed) is little worth, how much sover his cloaths be worth. Alas! it falls out two frequently among us, as it doth with men in the Indies, who walk over the rich veins of gold and silver Oar, which lyes hid under a ragged and barren surface, and know it not. For my how p••rt, I de∣sire not to value any man by what is extrinsecal and worldly, but by that true internal excellency of grace, which makes the face to shine in the eyes of God and good men: I would contemn a vile person, though never so glorious in the eye of the world; but honour such as fear the Lord, how sordid and despicable soever to appearance.

MEDIT. V.

Vpon the sight of a Robbin-red-breast picking up a worm from a mole-hill then raising.

OBserving the Mole working industriously beneath, and the Bird watching so intently above; I made a stand to observe the issue. When in a little time the bird descends and

seizes upon a worm, which I perceived was crawling apace from the enemy below that hunted her, but fell to the share of another which from above waited for her. My thoughts presently suggested these Meditations from that occasion; me thought this poor worm seem'd to be the Emblem of my poor soul, which is more endangered by its own lusts of pride and covetousness, than this worm was by the Mole and Bird; my pride, like the aspiring Bird watches for it above; my covetousness, like this subterranean Mole, digging for it beneath. Poor soul! what a sad Dilemma art thou brought to? If thou go down into the caverns of the earth, there thou art a prey to thy covetousness that hunts thee; and if thou aspire, or but creep upward, there thy pride waits to ensnare thee. Distressed soul! whither wilt thou go? ascend thou mayest, not by a vain elation, but by a heavenly conver∣sation, beside which, there is no way for thy preservation; the way of life is above to the wise, &c.

Again, I could not but observe the accidental benefit this poor harmless Bird obtained by the labour of the Mole, who hunting intentionally for her self, unburroughed and ferrited out this worm for the Bird, who possibly was hungry enough, and could not have been relieved for this time, but by the Mole, the fruit of whose labours she now fed upon. Even thus the Lord oft-times makes good his word to his people: The wealth of the wicked is laid up for the just. And again, The earth shall help the woman. This was fully exemplified in David, to whom Nabal that churlish muck-worm speaks all in possessives. Shall I take my bread &c. and give it to one I know not whom; and yet David reaps the fruit of all the pains and toyl of Nabal at last. Let it never incourage me to idleness, that God sometimes gives his people the fruit of u∣thers sweat; but if povidence reduce me to necessity, and disable me from helping my self, I doubt not then but it will provide instruments to do it. The Bird was an hungry and could not dig.

MEDIT. VI.

Vpon the shooting of two Finches fighting in the Air.

HOw soon hath death endeed the quarrel betwixt these two little Combatants! had they agreed better, they might have lived longer; 'twas their own contention, that gave both the opportunity and provocation of their death; and though living they could not, yet being dead they can lye quietly together in my hand.

Foolish birds, was it not enough that birds of prey watched to devour them, but they must peck and scratch one another? Thus have I seen the birds of Paradise (Saints I mean) tearing and wounding each other, like so many birds of prey, and by their unchristian contests giving the occasion of their common ruine; yea, and that not only when at li∣berty, as these were, but when incaged also; and yet, as one welll observes, if ever Christian will agree, 'twill either be in a prison, or in heaven; for in a prison their quarrelsome lusts lye low, and in heaven they shall be utterly done away.

But O! what pity is it, that those who shall agree so per∣fectly in heaven, should bite and devour each other upon earth? that it should be said of them, as one ingeniously ob∣served, who saw their carcases lye together, as if they had lovingly embraced other, who fell together by a Duel, Quanta amicitia se invicem amplectuntur; qui mutna & impla∣cabili inimicitia perierunt?

Imbracing one another, now they lye who by each others bloudy hands did dye.

Or as he said, who observed how quietly and peaceably the dust and bones, even of enemies did lie together in the grave; Non tanta vivi pace conjuncti effetis; you did not live together so peaceably. If conscience of Christ; command will not, yet the consideration of common safety should powerful∣ly perswade to unity and amity.

MEDIT. VII.

Vpon the singing of a blind Finch by night.

A Dear friend, who was a great observer of the works of God in nature, told me, That being entertain'd with a sight of many rarities at a friends house in London; among other things, his friend shewed him a Finch, whose eyes being put out, would frequently sing, even at midnight. This Bird in my opinion, is the lively Emblem of such careless and unconcerned persons, as the Prophet describes, Amos 6. 4, 5, 6. who chant to the viol, when a dismal night of trouble and affliction hath overshadowed the Church. You would have thought it strange to have heard this Bird sing in the night, when all others are in a deep silence; except the Owl, an unclean Bird, and the Nightingal which before we made the Emblem of the Hypocrite. And as strange it is, that any except the profane and hypocritical, should so unseasonably express their mirth and jollity; that any of Sions chil∣dren Should live in pl••••sure, whilest she her ••elf lyes in tears. The people of God in Psal. 137. tell us, in what postures of sorrow they sate; even like birds, with their heads under their wings, during the night of their Captivity. How shall we sing the Lords song in a strange land? 'Tis like enough, such as can sing and chaunt in the night of the Churches trouble, have well feathered their nests in the dayes of her prosperity; however let them know, that God will turn their unseasonable mirth into a sadder note; and those that now sit sad and silent, shall shortly sing for joy of heart, when the winter is past, the rain over and gone, the flowers appear again upon the earth, and the time of the singing of Birds is come.

MEDIT. VIII.

Vpon the comparing of two Birds nests.

'TIs pretty to observe the structure and commodiousness of the habitations of these little architects, who though they act not by reason and counsel, but only by natural in∣stinct, yet reason it self could hardly have contrived a neater building of such simple materials, How nea••ly hath the Thrush ceiled of plaistered his nest, with admirable art and industry? how warmly hath the Finch matted his? and both well fenced against the injury of the weather.

How comfortably hath nature provided convenient habi∣tations, for these weak and tender young ones, who have warm lodging, and varietie of provisions hourly brought them, without their care or pains? This trifling object sug∣gests to my thoughts, a more excellent and serious contem∣plation, even the wonderful and unparallel'd abasement of Iesus Christ, who for my sake voluntarily submitted himself to a more destitute and neglected state, than these Birds of the Air; for Mat. 8. 20. he saith, The foxes have holes, and the birds of the air have nests;* 1.1 but the Son of man hath not where to lay his head.

Vulpibus in saltu rupes excisa latebras Pruebet, & aereis avibus dat silua quietem: Ast hominis Nato nullis succedere tectis Est licitum— The craggy rock to foxes holes affords, The pleasant woods, a resting place to birds, For Christ no fixed habitation's found But what was borrowed, or the naked ground.

O melting consideration! that the glorious Son of God, Ioh, 1. 14. The Lord of glory, Iam. 2. I. The brightness of his fathers glory. Heb. 1. 3. Who was rich, 2 Cor. 8. 9. And

it no robbery to be equal with God. Phil. 2. 8. who from all eternity was infinitely and ineff••bly delighting and rejoycing in the bosome of his father, Prov. 8. 30. That he, I say, should manifest himself in flesh, 2 Tim. 3. 16. yea, in the likeness of sinful flesh, Rom. 8. 3. that is in flesh, that had the marks and effects of sin upon it, as hunger, thirst, pain, weariness and mortality; and not only so, but to chuse such a state of out∣ward meanness and poverty, never being poss••ssed of a house in this world; but living as a stranger in other mens houses, and stooping in this respect to a lower condition than the ve∣ry birds of the Air,* 1.2 and all this for enemies. O let it work, both admiration and thankfulness in my soul! my body is better accommodated than the body of my Lord. Deal Ie∣sus! by how much the viler thou madest thy self for me, by so much the dearer shalt thou be to me.

MEDIT. IX.

Vpon the early singing of birds.

HOw am I reproved of sluggishness by these watchful Birds! which cheerfully entertain the very dawning of the morning, with their cheerful and delightful warblings! they set their little spirits all awork betimes, whilst my no∣bler spirits are bound with the bonds of soft and downy slum∣bers. For shame my soul! suffer not that Publican sleep to seize so much of thy time, yea, thy best and freshest time; reprove and chide thy sluggish body, as a good Bishop once did, when upon the same occasion he said, Surrexerunt passeres, & ster••unt Pontifices.

The early chirping Sparrows may reprove Such lazy Bishops as their beds do love.

Of many sl••ggards it may be said, as Tully said of Verres, the Deputy of Sicily, Quod nunquam solem nec orientem, nec occidentem viderat; that he never saw the Sun rising, being in bed after, nor setting, being in bed before.

'Tis pity, that Christians of all men should suffer sleep to cut such large thongs out of so narrow a hide, as their time on earth is. But alas! it is not so much early rising, as a wise improving those fresh and free hours with God, that will inrich the soul; else, as our Proverb saith, a man may be early up, and never the neer; yea, far better it is to be found in bed sl••eping, than to be up doing nothing, or that which is worse than nothing. O my soul! learn to pre∣possess thy self every morning with the thoughts of God, and suffer not those fresh and sweet operations of thy mind, to be prostituted to earthly things;* 1.3 for that is experimentally true which one in this case hath pertinently observed; That if the world get the start of Religion in the morning, it will be hard for Religion to overtake it all the day after.

MEDIT. X.

Vpon the haltering of birds with a grain of hair.

Observing in a snowy season, how the poor hungry Birds were haltred and drawn in by a grain of hair cunning∣ly cast over their heads, whilst poor creatures they were bu∣sily feeding, and suspected no danger; and even whilst their companions were drawn away from them, one after another, all the interruption it gave the rest, was only for a minute or two, whilest they stood peeping into that hole through which their companions were drawn, and then fell to their meat again, as busily as before. I could not chuse but say, Even thus surprizingly doth death steal upon the children of men, whilst they are wholly intent upon the cares and plea∣sures of this life, not at all suspecting its so neer approach. These Birds saw not the ha••d that insnared them, nor do they see the hand of death plucking them one after another into the grave.

Ovid.

Omnibus obscur as injecit illa manus Death's steps are swift, and yet no noise it makes; Its hand unseen, but yet most surely takes.

And even as the surviving Birds for a little time seemed to stand affrighted, peeping after their companions, and then as busie as ever to their meat again: Iust so it fares with the careless inconsiderate world, who see others daily dropping into eternity round about them, and for the present are a little startled, and will look into the grave after their neigh∣bours, and then fall as busily to their earthly imployments and pleasures again as ever, till their own turn comes.

I know, my God! that I must die as well as others; but, O let me not die as do others, let me see death before I feel it, and conquer it before it kill me; let it not come as an enemy upon my back, but rather let me meet it as a friend half way! Die I must, but let me lay up that good treasure before I go, Mat. 6. 19. carry with me a good conscience when I go, 2 Tim. 4. 6, 7. and leave behind me a good example when I am gone, and then let death come and welcom!

MEDITATIONS upon Beasts.

MEDIT. I.

Vpon the clogging of a straying Beast.

HAd this Bullock contented himself, and remained qui∣etly within his own bounds, his Owner had never put such an heavy clog upon his neck; but I see the prudent Hus∣bandman chuses rather to keep him with his clog, than lose him for want of one What this clog is to him, that is affli∣ction and trouble to me; had my soul kept close with God in liberty and prosperity, he would never thus have clogged

me with adversity; yea, and happy were it for me, if I might stray from God no more, who hath thus clogged me with pre∣ventive afflictions. If with David I might say, Before I was afflicted I went astray, but now I have kept thy word, Psal. 119. 67. O my soul! 'tis better for thee, to have thy pride clogged with poverty, thy ambition with reproach, thy canal ex∣pectancies with constant disappointments, than to be at liber∣ty to run from God and duty.

'Tis true, I am sometimes as weary of these, troubles, as this poor Beast is of the clog he draws after him, and often wish my self rid of them; but yet, if God should take them off, for ought I know I might have cause to wish them on again, to prevent a greater mischief. 'Tis storied of Basil, that for many years he was sorely afflicted with an inveterate head-ach, (that was his clog) he often prayed for the removal of it, al last God removed it; but instead thereof he was sorely exercised with the motions and temptations of lust, which when he perceived, he as earnestly desired his head∣ach again, to prevent a greater evil. Lord! if my corrup∣tions may be prevented by my affliction, I refuse not to be clogged with them; but my soul rather desires thou wouldst hasten the time when I shall be for ever freed from them both.

MEDIT. II.

Vpon the love of a Dog to his Master.

HOw many a weary step through mire and dirt hath this poor Dog followed my horse to day? and all this for a very poor reward, for all be gets by it at night, is but bones and blows, yet will he not leave my company, but is content upon such hard terms, to travel with me from day to day.

O my soul! what conviction and shame may this leave upon thee? who art often times even weary of following thy Master Christ, whose rewards and incourage ments of obe∣dience

are so incomparably sweet and sure. I cannot beat back this dog from following me, but every inconsiderable trouble is enough to discourage me in the way of my duty. Ready I am to resolve as that Scribe did, Mat. 8. 19. Ma∣ster, I will follow thee whithersoever thou goest; but how doth my heart faulter when I must encounter with the difficulties of the way? O! let me make a whole heart-choice of Christ, for my portion and happiness! and then I shall never leave him, nor turn back from following him, though the present difficulties were much more, and the present incouragments much less.

MEDIT. III.

Vpon the fighting of two Rams.

TAking notice how furiously these Sheep which by nature are mild and gentle, did yet like bulls push each other taking their advantage by going back to meet with a greater rage and fury. Methought I saw in this a plain Emblem of the unchristian contests and animosities which fall out amongst them that call themselves the people of God, who in Scripture are also stiled Sheep; for their meekness and in∣noceny; and yet, through the remaining corruptions that are in them, thus do they push each other; (as one long since complained) non secus ac.

Cum duo conversis inimica in praelia tauri, Frontibus incurrunt— Shall Christians one another wound and push, Like furious Bulls, when they together rush?

The fighting of these sheep doth in two respects, notably comport with the sinful practises of contending Christians, (1) That in this fight they ingage with their heads one against another; and what are they but those head-notions

or opposition of Sciences, falsly so called, that have made so ma∣ny broyls and uproars inthe Christian world? O! What clashings have these heady opinions caused in the Churches? first heads, and then hearts have clashed. Christians have not distinguished betwixt adversarius litis, & personae; an adver∣sary to the opinion, and to the person; but dipt their tongues and pens in vinegar and gall, shamefully aspersing and re∣proaching one another because their understandings were not cast into one mould, and their heads all of a bigness. But (2) that which Countrey-men observe from the fighting of Sheep, That is presages soul and stormy weather, is much more certainly consequent upon the fighting of Christs Sheep. Do these clash and push? Surely it is an infallible prognos••ick of an ensuing storm, Mal. 4. 6.

MEDIT. IV.

Vpon the catching of a Horse in a fat Pasture.

WHen this Horse was kept in poor short leas, where he had much scope, but little grass how gentle and tractable was he then? he would not only stand quiet to be taken, but come to hand of his own accord, and follow me up and down the field for a crust of bread, or handful of Oa••s; but since I turned him into this fat pasture, he comes no more to me, nor will suffer me to come neer him; but throws up his heels wantonly against me, and flies from me, as if I were rather his enemy than Benefactor. In his I behold the carriage of my own heart towards God, who the more he hath done for me, the seldomer doth he hear from me, in a low and afflicted state, how tractable is my heart to duty? Then i•• comes to the foot of God voluntarily; but in an exalted con∣dition, how wildly doth my heart run from God and duty? With this ungrateful requital God faulted his own people, Ier. 2. 31. teachable and tractable in the wilderness, but when fatted in that rich pasture Canaan, then, we are Lords

we will come no more to thee. How soon are all Gods former benefits forgotten? and how often is that antient observation verified, even in his own people?

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Post munera cito consenescit gratia. No sooner do we gifts on some bestow, But presently our gifts gray headed grow.

But that's a bad Tenant, that will maintain a Suit at Law against his Landlord, with his own rent; and a bad heart that will fight against God, with his own mercies, I wish it may be with my heart, as it is reported to be with the wa∣ters in the Kingdom of Congo, that are never so sweet to the taste, as when the tide is at the highest.

MEDIT. V.

Vpon the hunting of a Deer.

THe full-mouthed cry of these Dogs, which from the morning have nunted this poor tired Deer, which is now no longer able to stand before them, but is compassed round with them, who thirst for, and will presently such her blood; brings to my thoughts the condition and state of Ie∣sus Christ, in the dayes of his flesh, who was thus hunted from place to place by blood-thirsty enemies. Upon this very ac∣count, the 22. Psal. which treats of his death, is inscribed with the title of Aijeleth Shahar, which signifies the Hind of the morning and fully imports the same notion, which this occasion presented me with; for look, as the Hind or Deer which is intended to be run down that day, is rouzed by the Dogs early in the morning. So was Christ, in the very morn∣ing of his infancy, by bloudy Herod, and that cruel pack confederated with him. Thus was he chased from place to place, till that was fulfilled which was prophetically writ∣ten of him in ver. 16. of the forecited Psalm; For Dogs have

compassed me about, the assembly of the wicked have inclosed me; they pierced my hands and my feet.

And canst thou expect, O my soul! to fare better than he did, or escape the rage off bloudy men? Surely, if the Spirit of Christ dwell in thee; if his holiness have ••avoured thee, these Dogs will wind it and give thee chase too; they go upon the scent of holiness still, and would hunt to destructi∣on every one, in whom there is aliquid Christi, any thing of Christ, if the gracious providence of the Lord did not some∣times rate them off: For it is no less a pleasure, which some wicked ones take in hunting the people of God, than what Claudian the Poet observes men use to take, in hunting wild beasts.

Venator defessa thoro quum membra reponit Mens tamen ad Sylvas,& sua lustra redit. Whilst weary Huntsmen in the night do sleep, Their fancies in the woods; still hunting keep.

Lord! should I with the hypocrite decling the profession and practise of holiness, to escape the rage of persecuting enemies, at what time they cease, my own conscience would begin to hunt me like a Blood-hound; let me rather chuse to be chased by men than God, to flee before pursuing ene∣mies, than be dogged from day to day with a guilty consci∣ence.

MEDITATIONS upon Trees.

MEDIT. I.

Vpon the fall of blossoms, nipt by a frosty morning.

BEholding in an early Spring, fruit Trees embossed with beautiful blossoms of various colours, which breathed

forth the delicious odours into the circumambi•• 〈◊〉〈◊〉 and adorned the branches on which they grew, like so many rich jewels, or glittering pendents; and further observing, how these persumed blossoms dropt off, being bitten with the frost and discoloured all the ground, as if a shower of snow had fallen; I said, within my self, these sweet and early Lord, in the days of my first acquaintance with him. Oh! what fervent love? panting desires, and heavenly delights beautified my soul in those dayes! the odoriferous scent of the sweetest blossoms, the morning breath of the most fra∣grant flowers, hath not half that sweetness with which those my first affection were inriched. O! happy time, thrice pleasant Spring! my soul hath it still in remembrance, and is humbled within me; for these also were but blossoms which now are nipt and saded, that first flourish is gone; my heart is like the Winters earth, because thy face, Lord, is to me like a Winter Sun. Awake, O Northwind! and come, South wind, blow upon my garden, that the spices thereof may flow out, then let my beloved come into his garden and eat his pleasant fruit!

MEDIT. II.

Vpon the knitting or setting of fruit.

I Have often observed, that when the blossoms of a tree, set and knit, though the flourish thereof be gone, and no∣thing but the bare rudiment of the expected fruit be left; yet then the fruit is much better secured from the danger of frosts and winds, than whilst it remained in the flower or blossom; for now it hath past one of those critical periods, in which so many trees miscarry and lose their fruit. And methought, this natual Observation fairly led me to this Theo∣logical Proposition. That good motions and holy purposes in the soul are never secured and past their most dangerous Crisis, till

they be turned into fixed resolutions, and answerable execution, which is as the knitting and setting of them.

Upon this Proposition my melting thoughts thus dilated, Happy had it been for thee, my soul! had all the blessed mo∣tions of the Spirit been thus knit and fixed in thee. O, how have mine affections blown and budded under the warm beams of the Gospel! but a chill blast from the cares, trou∣bles and delights of the world without, and the vanity and deadness of the heart within have blasted all; my goodness hath been but as a morning dew, or early cloud that vanish∣eth away: And even of divine Ordinance I may say, what is said of humane Ordinances, They have perished in the using. A blossom is but fru••tus imperfectus, & ordinabilis, an imper∣fect thing in it self, and something in order to fruit; a good motion and holy purpose, is but opus imperfectum, & ordina∣bile, an imperfect work, in order to a compleat work of the Spirit, When that primus impetus, those first motions were strong upon my heart, had I then pursued them in the force and vigour of them, how many difficulties might I have o∣vercome? Revive thy work, O Lord! and give not to my soul a miscarrying womb, or dry breasts.

MEDIT. III.

Vpon the sight of a fair spreading Oak.

WHat a lofty flourishing Tree is here? It seems ra∣ther to be a little Wood, than a single Tree; every limb thereof having the dimensions and branches of a Tree in it; and yet as great as it is, it was once but a little slip; which one might pull up with two fingers; this vast body was contained virtually and potentially in a small Acorn. Well then, I will never despise the day of Small things, nor despair of arriving to an eminency of grace, though at pre∣sent it be but as a bruised reed, and the things that are in me, be ready to dye. As things in nature, so the things of the

Spirit grow up to their fulness and perfection, by flow and insensible degrees. The famous and heroical acts of the most renowned believers, were such as themselves could not once perform, or it may be think they ever should. Great things both in nature and grace, come from small and contemptible beginnings.

MEDIT. IV.

Vpon the sight of many sticks lodged in the branches of a choice fruit Tree.

HOw is this Tree batter'd with stones, and loaded with sticks that have been thrown at it? whilest those that grow about it being barren, or bearing harsher fruit, escape untouched! Surely, if its fruit had not been so good, its u∣sage had not been so bad: and yet it is affirmed, that some trees, as the Walnut &c. bear the better, for being thus brui∣sed and battered.

Even thus it fares, in both respects with the best of men; the more holy, the more envied and persecuted; every one that passes by will have a fling at them. Methinks I see, how devils and wicked men walk round about the people of God whom he hath enclosed in armes of power, like so many boys about an Orchard, whose lips water to have a fling at them. But God turns all the stones of reproach into precious stones to his people, they bear the better for being thus batter'd.

And in them is that ancient observation verified.

Creseunt virtutem palmae, crescuntque Coronae Mutantur mundipraelia, pace Dei. The Palmes and Crowns of virtue thus increase; Thus persecution's turned into peace.

Let me be but fruitful to God in holiness, and ever abound∣ing in the work of the Lord, and then, whilst devils and men

are flinging at me, either by hand or tongue persecutions, I will sing amidst them all with the divine Poet,

What open force,* 1.4 or hidden charm Can blast my fruits, or bring me harm Whilst the inclosure is thine arm.

MEDIT. V.

Vpon the gathering of choice fruit, from a scrubbed unpromising Tree.

VVOuld any man think to find such rare delicious fruit upon such an unworthy Tree to appearance as this is? I should rather have expected the most delicious fruit from the most handsome and flourishing Trees; but I see I must neither judge the worth of Tree or Men, by their ex∣ternal form and appearance. This is not the first time I have been deceived in judging by that rule; under fair and pro∣mising out-sides I have found nothing of worth, and in many deformed despicable bodies, I have found precious rich∣ly furnished souls. The sap and juice of this scrubbed Tree is concocted into rare and excellent fruits, whilst the juice and sap of some other fair, but barren Trees, serves only to keep them from rotting, which is all the use that many souls which dwell in beaut••u••l bodies serve for; they have (as one saith) animam pro sale; their souls are butsalt to their bodies. Or thus,

The only use to which their souls do serve Is but like salt, their bodies to preserve.

If God have given me a sound soul, in a sound body, I have a double mercy to bless him for; but whither my body be vigorous and beautiful or not, yet let my soul be so: For as the esteem of this Tree, so the esteem and true honour of every man rises rather from his fruitfulness and usefulness, than from his shape and form.

MEDIT. VI.

Vpon an excellent, but irregular Tree.

SEeing a Tree grow somewhat irregular, in a very neat Orchard, I told the Owner it was pity that Tree should stand there; and that if it were mine. I would root it up, and thereby reduce the Orchard to an exact uniformity. It was replyed to this purpose. that he rather regarded the fruit than the form; and that this slight inconveniency was abun∣dantly preponderated by a more considerable advantage. This Tree said he, which you would root up, hath yielded me more fruit than many of those Trees which have nothing else to commend them, but their regular scituation. I could not but yield to the reason of this answer, and could wish it had been spoken so loud, that all our Uniformity men had heard it, who will not stick to root up many hundred of the best bearers in the Lords Orchard, because they stand not in an exact order with other more conformable, but less bene∣ficial Trees, who do perdere substanitiam propter accidentia, de∣stroy the fruit, to preserve the form.

Not much unlike such foolish men are those That strive for shadows, and the substance lose.

MEDITATIONS upon a Garden.

MEDIT. I.

Vpon the new modelling of a Garden.

A Gentlewoman who had lately seen a neat and curious Garden, returns to her own with a greater dislike of it th••n ever; resolves to new model the whole plot, and re∣duce

it to a better form, is now become so curious and neat, that not a weed or stone is suffered in it, but all must lye in exquisite order; and what ever ornament she had observed in her neighbours, she is now restless till she see it in her own.

Happy were it thought I, if in an holy emulation, every one would thus endeavour to rectifie the disorders of their own conversation, by the excellent graces they behold in the more heavenly and regular lives of others. Some Chri∣stians there are (I wish their number were greater) whose actions lye in such a comely and beautiful order, that few of their neighbours con look upon their examples without self-conviction and shame; but few are so happy to be provoked unto self-reformation but such rare patterns. I see, it is much easier to pull up many weeds out of a Garden, than one cor∣ruption out of the heart, and to procure an hundred flowers to adorn a knot, than one grace to beautifie the soul. 'Tis more natural to corrupt man to envy, than to imitate the spiritual excellencies of others.

MEDIT. II.

Vpon the pulling up of a Leek.

A White head, and a green tail! how well doth this re∣semble an old wanton Lover! whose green youthful lusts are not extinguished, though his white head declares that nature is almost so. Gray hairs should be alwayes match'd with grave deportments, and the ••ins of youth should rather be the griefs, than pleasures of old age. 'Tis sad when the sins of the soul, like the diseases of the body grow stronger, as nature grows weaker. And it recals to my mind that anci∣ent Observation of Menander.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Senex amore captus, ultimum malum It is the worst of evil to behold Strong youthful lusts to rage in one that's old.

'Tis a thousand pities, that those who have one foot in the grave, should live as if the other were in hell! that their lusts should be so lively, when their bodies are three parts dead. Such sinful practises bring upon them more contempt and shame, than their ho••ry heads and reverend faces can pro∣cure them honour.

Magna fuit capitis quondam reverentia cani,* 1.5 Inque suo pretio ruga senilis erat. Gray hairs, and aged wrinckles did of old Procure more reverence than bags of gold.

But alas! how little respect or reverence can the hoary head obtain amongst wise men, except it be ••ound in the way of righteousness? I think, the lowest esteem is too much for an old servant of the devil; and the highest honour little enough ••or an ancient and faithful servant of Christ.

MEDIT. III.

Vpon a heedless tread in a curious Garden.

PAssing through the small divisions of a curious knot, which was richly adorned with rare Tulips, and other: beautiful flowers, I was very careful to shun those flowers, which indeed had no other worth to commend them, but their exquisite colours, and unadvisedlytrod upon and spoyled an excellent choice herb, which though it grew obscurely, yet had rare physical vertues in it.

When I was made sensible of the involuntary trespass I had committed, I thought I could scarsely make the Owneer a better compensation, than by telling him, that herein (though against my will) I did but tread in the footsteps of the greatest part of the world, who are very careful (as I was) to keep their due distance from splendid, though worth∣less Gallants; mean while trampling upon, and crushing un∣under

foot, the obscure, but most precious servants of God in the world. As little do they heed these most excellent persons, as I did this precious herb.

Summa ingenia in occulto saepe latent, saith Plautus, Rare wits and herbs sometimes do sculk and shrink In such blind holes, as one would little think.

For my own part, I desire to tread upon no man with the foot of contempt and pride, much less upon any good man; and that I may not, it concerns me to look before I step; I mean, to consider, before I censure: Had I done so by this rare Herb, I had never hurt it.

MEDIT. IV.

Vpon a withered Posey taken up in the way.

FInding in my walk a Posey, of once sweet and fragrant, but now dry and withered flowers, which I supposed to be thrown away by one that had formerly worn it: Thus said I, doth the unfaithful world use its friends, when pro∣vidence hath blasted and withered them; whilst they are rich and honourable, they will put them into their bosoms, as the Owner of this Posey did, whilst it was fresh and fragrant; and as easily throw them away, as useless and worthless things, when thus they come to be withered. Such usage as this Petronius long since complained of.

Cum fortuna manet vultum servatis amici, Cum cecedit turpi vertitis or a fuga. (i. e.) Are they in honour? then we smile like friends, And with their fortunes all our friendship ends.

But this loose and deceitful friendship stinks so odiously in the very nostrils of nature, that a Heathen Poet severily tax∣es, and condemns it as most unworthy of a man.

Turpe sequi casum, & fortunae cedere, amicum Et nisi sit foelix esse negare suum. (i. e.) 'Tis base to change with fortune, and deny A faithful friend, because in poverty.

And is this indeed the friendship of the world? Doth it ••hus use them whom once it honoured? Then Lord! let me never seek its friendship. O, let me esteem the smiles and honours of men less, and thy love and favour more. Thy love is indeed unchangeable, being pure, free, and built upon nothing that is mutable; thou never servest thy friends as the world doth its darlings.

MEDIT. V.

Vpon the sudden withering of a Rose.

BEeing with my friend in a Garden, we gathered each of us a Rose; he handled his tenderly, smel'd to it but sel∣dom and sparingly, I alwayes kept it to my nose, or squeezed it in my hand, whereby in a very short time, it lost both co∣lour and sweetness, but his still remained as sweet and fra∣grant as if it had been growing upon its own root. These Roses said I, are the true emblems of the best and sweetest creature-enjoyments in the world; which being moderate∣ly and cautiously used and enjoyed, may for a long time yield sweetness to the Possessor of them; but if once the affecti∣ons seize too greedily upon them, and squeeze them too hard, they quickly wither in our hands, and we lose the comfort of them; and that either through the souls surfeiting upon them, of the Lord's righteous and just removal of them, be∣cause of the excess of our affections to them; earthly com∣••orts, like pictures, shew best at a due distance. It was there∣fore a good saying of Homer, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

Mihi nunquam is placet hospes Qui valde preterque modum odid vel amat. I like him not who at the rate Of all his might doth love or hate.

'Tis a point of excellent wisdom to keep the golden bri∣dle of moderation, upon all the affections we exercise upon earthly things, and never to slip those reins, unless when they move towards God, in whose love there is no danger of ex∣cess.

MEDIT. VI.

Vpon the sudden withering of beautiful flowers.

HOw fresh and orient did these Flowers lately appear, when being dash'd over with the morning dew, they stood in all their pride and glory, breathing out their delici∣ous odours, which perfumed the air round about them, but now are daver'd and shrivelled up, and have neither any desi∣rable beauty, of savour in them.

So vain a thing is the admired beauty of creatures, which so captivates the hearts, and exercises a pleasing tyranny over the affections of vain man, yet is as suddenly blasted as the beauty of flower.

Form•• bonum fragile est quantumque a••••••dit ad annos, Fit minor & spacio carpitur ipsa suo. Nec semper violae, nec semper lilia florent Et riget amissa spina relicta rosa Tempus erit quo vos speculum vidisse pigebit, I am veniunt rugae quae tibi corpus arent, &c. How frail is beauty? in how short a time It fades! like Roses which have past their prime.

So wrinckled age the fairest face will plow, And cast deep ••urrows on the smoothest brow. Then where's that lovely tempting face? alas! Your selves would blush to view it in a glass,

If then thou delightest in beauty (O my soul!) chuse that which is lasting, There is a beauty which never fades, even the beauty of holiness upon the inner man; this abides fresh and orient for ever, and sparkles gloriously when thy face (the seat of natural beauty) is become an abhorrent and loathsome spectacle. Holiness enammels and sprinkles over the face of the soul with a beauty upon which Christ himself is enammour'd, even imperfect holiness on earth is a Rose that breaths sweetly in the bud; in heaven it will be full blown, and abide in its prime to all eternity.

MEDIT. VII.

Vpon the tenderness of some choice Flowers.

HOw much care is necessary to preserve the life of some Flowers? They must be boxed up in the Winter, others must be covered with glasses in their springing up, the finest and richest mould must be sifted about the roots, and assiduously watered, and all this little enough, and sometimes too little to preserve them, whilst other common and worth∣less flowers grow without any help of ours; yea, we have no less to do, to rid our gardens of them, than we have to make the former gr••w there.

Thus stands the case with our hearts, in reference to the motions of grace and sin. Holy thoughts of God must be assiduously watered by prayer, earthed up by Meditation, and defended by watchfulness; and yet all this is sometimes too little to preserve them alive in our souls. Alas! the heart is a soyl that agrees not with them, they are tender things,

and a small matter will nip and kill them. To this purpose is the complaint of the divine Poet.

Who would have thought a joy so coy?* 1.6 To be offended so, and go So suddenly away. Hereafter I had need take heed. Ioyes among other things have wings, And watch their opportunities of flight, Converting in a moment day to night.

But vain thoughts, and unholy suggestions, these spread themselves, and root deep in the heart, they naturally agree with the soyl; so that it is almost impossible at any time to be rid of them. 'Tis hard to forget what is our sin to remem∣ber.

MEDIT. VIII.

Vpon the strange means of preserving the life of Vegetables.

I Observe that plants and herbs are sometimes killed by frosts, and yet without frosts they would neither live nor thrive; they are sometimes drowned by water, and yet without water they cannot subsist; they are refreshed and cheered by the heat of the Sun, and yet that heat sometimes kills and scorches them up. Thus lives my soul, troubles and afflictions seem to kill all its comforts; and yet without these, its comforts could not live. The Sun-blasts of prospe∣rity sometimes refresh me, and yet those Sun-blasts are the likeliest way to wither me; By what seeming contradictions

is the life of my spirit preserved? what a mistery? what a Paradox is the life of a Christian?

Welcome my health, this sickness makes me well Med'cines adieu: When with diseases, I have list to dwell, I'le wish for you. Welcome my strength, this weakness makes me able. Powers adieu: When I am weary grown of standing stable, I'le wish for you. Welcome my wealth, this loss hath gain'd me more Riches adieu: When I again grow greedy to be poor I'le wish for you. Welcome my credit, this disgrace is glory: Honours adieu: When for renown and fame I shall be sorry: I'le wish for you. Welcome content, this sorrow is my joy. Pleasures adieu, When I desire such grief as may annoy: I'le wish for you. Health, strength, and riches, credit, and content Are spared best sometimes, when they are spent, Sickness, and weakness, losse, disgrace, and sorrow Lend most sometimes, when most they seem to borrow.

And if by these contrary and improbable wayes, the Lord preserves our souls in life, no marvel then we find such strange and seemingly contradictory motions of our hearts, under the various dealings of God with us, and are still rest∣less in what condition soever he puts us; which restless frame was excellently expressed in that pious Epigram of reverend Gattaker, made a little before his death.

I thirst for thirstiness, I weep for tears; well pleas'd I am to be displeased thus: The only thing I fear is want of fears: suspecting I am not suspicious. I cannot chuse but live, because I dye And when I am not dead how glad am I?

Yet when I am thus glad for sense of pain and careful am lest I should careless be Then do I grieve for being glad again, and fear lest carelessness take care for me. Amidst these restless thoughts, this rest I find. For those that rest not here, there's rest behind

Iam tetigi portum valete.

FINIS,

Notes

• * 1.1

  Heins. in loc.
• * 1.2

  Quanto pro me velior, tanto mihi Charior. Bern.
• * 1.3

  Mr. Case in Epist, to the morn. Lect.
• * 1.4

  Herb. Poem. p. 125.
• * 1.5

  Ovid. 5. Fast.
• * 1.6

  Herbert.