The Husbandmans Companion, Meditation 35
Upon the ſympathy and antipathy of vegetables.
35. Med.
WHen I conſidered the ſympathy, and antipathy that is obſerved to be between ſome vegetables which the Naturaliſts treat of, and the Philoſophers call occulta qualitatis, for which no reaſon can be given, when ſome had rather die then live and grow together, and others never thrive well excepte they are planted near one to the other: the like antipathy we may obſerve among ſenſitive creatures, where one kinde ſeeks the deſtruction of another, and others love and delight each in other; nay, ſomething of this may be ſeen where is neither life nor ſence, as in fire and water, and the ſtrange ſimpathy between the loadſtone and the iron, between the jet and the ſtraw, &c. This conſideration minded me of the ſtrange antipathy between the ſeed of the ſerpent and the ſeed of the woman, mentioned Gen. 3.15. I will put enmity between thee and the woman, and between thy ſeed and her ſeed; I conſidered alſo, of the ſympathy between Gods own people, the former is lively expreſſed, by the antipathy that Naturaliſts obſerve to be in the Panther to a man, that bears ſuch a perfect hatred to him, that he will race out his image, if he ſee it upon a wall: In wicked men, there is ſo perfect a hatred to God, that they will, if they can poſſibly, race out the very image of God, whereever they ſee it: They hate every thing that God loves, love every thing that he hates; they hate every thing that is like him, and that for this very reaſon becauſe it is like him; now no reaſon can be given of this, why they ſhould hate this God, who is goodneſs it ſelf, who is alſo their creator, and their great benefactor, from whom they have their life, and breath, and being, their food, and rayment, their limbs, and ſences, their health and ſtrength, their peace and plenty, without whom they cannot ſpeak, nor ſtir, nor live a moment, and yet this is the caſe of all wicked men on earth, however croſs each to other, in their principles, and contrary in their diſpoſitions, if they agree in nothing elſe, yet they agree in this, to oppoſe the power of godlineſs; Herod and Pilate can both conſent that innocent Chriſt ſhall be put to death; though wicked men like ſnarling dogs, are worrying one another, yet joyn againſt the trembling hare; ſo though they worry each other, yet all agree againſt an holy man; let a godly man be of never ſo pleaſing a diſpoſition, and winning carriage, never ſo open-hearted, and open-handed, yet this one ingredient holineſs ſpoils all in the worlds account, and renders him hatefull and contemptible in their eyes, and the groſſeſt drunkard, ſwearer, and adulterer ſhall be preferred before him; Chriſt himſelf, though never man ſpake like him, and no guile was found in his mouth, yet a ſeditious murderer, Barrabbas was preferred before him; oh the degenerate eſtate of poor man, whither art thou fallen? is the chiefeſt good become the object of thy chiefeſt hatred? and is holineſs wherein thou waſt created, and which is Gods image, without which thou canſt never be ſaved, become thy ſcorn, and more contemptible then the image of the devil? is the devil become the better Maſter? and is his work the better work? and will alſo his wages be the better wages? well, praiſe in the parting; the time is coming, thy judgment will be altered, and thou wilt be glad to eat thoſe words, that now thou ſpeakeſt againſt the power of godlineſs: I know all men are not actually perſecutors, but no thanks to them; they have the ſame nature, and have an aking tooth againſt holineſs, but for the preſervation of his people, the Lord reſtrains them; thus he did Abimelech, Gen. 20.6. I withheld thee from ſinning againſt me, therefore ſuffered I not thee to touch her; and Laban, God ſaid unto him, take heed that thou ſpeak not unto Jacob either good or bad, Gen. 31.24. viz. neither by flattery, nor force, by allurement, or affrightment, to bring him back; God ſpake for him in the heart of his enemy. The ſympathy alſo that is amongſt the children of God, was minded by me, they are ſons of the ſame father, and heirs of the ſame inheritance, and therefore ſhould be kindly affectioned one to another, Rom. 12.10. arctior eſt copula cordis quam corporis, they are brethren in Adam, according to the fleſh, and brethren in Chriſt according to the ſpirit; they rejoyce with them that do rejoyce, and weep with them that weep, Rom. 12.15. cum plangentibus plango, ſaith Cyprian, cum deflentibus defleo; this is that brotherly love which the Apoſtle bids to continue, Heb. 13.1. the communion with God, and the communion of Saints is heaven upon earth; believers are members of the myſtical body of Chriſt, and it is with believers as with members in the natural body, they have the ſame care one for another; if one ſuffer, all ſuffer; and if one be honoured, all rejoyce; 1 Cor. 12.25, 26. they are like lute-ſtrings, if one be ſtrucken, all the reſt ſound; but more clear this ſympathy would be, if it were not for the remaining corruption that is in us; oh my ſoul, doſt thou meet with hardſhip in the world, wonder not at it, thou art in an enemies Countrey, the world will love her own, but never loved Chriſt, nor any of his: haſt thou broke ſatans priſon, no wonder if there be hue and cry ſent after thee, to bring thee back; the ſeed of the woman, and the ſeed of the ſerpent did never yet agree; Chriſt hath told thee, in the world thou ſhalt have tribulation, yet be of good comfort, he hath overcome the world: this world is the Saints purgatory, not paradice; and why ſhouldſt thou expect pleaſure, it is like the ſtraights of Magellan, where it is obſerved, which way ſoever a man bends his courſe out, the winde will be againſt him; it is an own mother to the wicked, but a ſtep-mo-to the godly, and will ſtarve them if their father lookt not to them; the godly and the wicked fight under two captains, the one under the banner of Chriſt, the other under the devils ſtandard, and therefore there is no hopes of reconciliation; fire and water are not more contrary, then Chriſt and Belial; oh my ſoul, manifeſt thy ſelf the ſeed of the woman, not by making peace, but by maintaining war with Chriſts enemies, and by ſympathizing with his children; mourn with thoſe that mourn, and rejoyce with thoſe that rejoyce, and be like affectioned one to another: like the members of the ſame body; when one is diſtempered, the other ſuffers; when one ſtands in need, all the reſt yield their help and aſſiſtance. Oh my God, is there ſuch an antipathy in the hearts of wicked men againſt thine image in the hearts of thy people? what cauſe have we to admire thy patience that ſuffereſt ſuch enemies to live upon the face of the earth, and feedeſt, and maintaineſt them at thy own coſt and charge, and what cauſe have I to admire that thou beareſt with me ſo long, when I was in that relation, and what cauſe have we to admire thy wiſdom, and power in preſerving a handful of thy people, like lambs, in the midſt of numerous wolves, that ſeek their deſtruction, when for ought we know there are hundreds to one againſt them, that vow their deſtruction: Lord, let me manifeſt my ſelf to be thine, by my antipathy to ſin, and the works of darkneſs, and my ſympathy with the godly thoſe children of light.