Husbandry Spiritualized, Part 1 · Chapter 4
CHAP. IV.
Corn Land must neither be too fat,Upon the due quality of arable Land. 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 underdress 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 overmercied as well as over afflicted. Rare fumant foelicibus arae, the altars of the rich seldome smoke. When our outward injoyments 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 convenient 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 extreams; but what would he have then? Why food convenient. Or, according to the Hebrew, give me my prey or statute bread; which is a Metaphor from birds that flye up and down to prey for their young, and what they get they distribute among them; they bring them enough to preserve their lives, but not more than enough to 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 extreams. 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 consist 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 saying▪ 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 Christians, Divitiae sunt adleg em natura composita paupertas (saith Pomponius Attius)cibus & potus sunt Divitiae Christianorum. riches are such a poverty or mediocrity as hath enough for natures uses; and such a state is best accommodated, both to the condition and to the desires of a Saint.
1. To his condition, for what is a Saint but a Stranger and Pilgrim upon earth, a man in a strange Countrey travelling 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 themselves to be strangers and Pilgrims upon earth, and to seek a Countrey; a viaticum contents a traveller, he will not cumber himself with superfluous things which would rather clog and tire, than expedite and help him in his journey.
It suits best with his desires, I mean his regular and advised desires. For,
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 exposes 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 spirits, and brought him to such a low ebb in spirituals, that it remaines a question with some, Whether he ever recovered it to his dying day. As it is the misery of the poor to be neglected of men, so it is the misery of the rich to neglect God. Who can be poorer than to have the world, and love it? Or richer, than to enjoy but little of it, and live above it?
And on the other side, extream poverty is no less exposed 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 desires a just competency as the fittest, because the freest estate.
A gracious person desires no more but a competency, because there is most of God's love and care discovered in giving in our daily bread, by a daily providence. It is betwixt such a condition, and a fulness of creature-provisions in our hand, as it was betwixt Egypt and Canaan; Egypt was water'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 written, in letters of Gold on the gates thereof; Trajectum plantavit, 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 special 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 spiritual 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,Epistle to the Earl of Bedford ante ultima. 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 relief for my self and family did run low. I went to bed with some staggerings and doubtings of the fountains letting 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 goodness 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. whereupon he sweetly concludes, One morsel of God's Provision, (especially if it come unexpected, and upon Prayer, when wants are most) will be more sweet to a spiritual relish, than all former full injoyments were.
Many mercies come unask'd for, and they require thankfulness; 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 wrastled for with God as their names import) than mothers ordinarily do in their Children.
REFLECTIONS.
Do the people of God desire only so much of the Creature as may fit them for the service of God;The reflection of the designing Hypocrite. 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 reason dictates plainly, that the meanes must never be more excellent 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,The Worldlings Reflection. made them stand aside and give place to the world. Instead of desiring so much only as might make him serviceable to God, he thrusts aside the service of God to get as much of the world as he can, who is so far from making godliness the end of his creaturecomforts, that he rather looks upon it as an obstacle and hinderance to them. May not the very heathens make me blush? could Aristotle deliver this as a true rule to prosperity, to make Religion our first and chief care? could Aristippus say, he would rather neglect his means than his mind? his Farm than his soul? Will the very Mahometans, how urgent soever their business be, lay it 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 carry 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 themselves with shame and sorrow,The gracious. soul's reflection. 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 anxious 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 earthly 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. Quest. 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 raiment.
Or,2. Quest. 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 comfortable hopes of my salvation, but when I came to be a Cardinal, I greatly doubted of it; but since I came to the Popedom, I have no hope at all. Though this poor undone wretch spake it out, and others keep it in, yet doubtless he hath many 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,3. Quest. 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,4. Quest. is it not dishonourable to God, and a justification 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 father 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.
IF1Isa. 5. 2. 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,
'Twixt2Prov. 30. 7, 8, 9. fulness, and a pinching poverty.
This golden Mean, is worth a golden Mine;
He that hath this, should be3Heb. 13. 5. asham'd to whine.
The full-fed Christian like the4Deu. 32. 15. Ox i'th stall,
Is no way fit to work or plow withal.
And5Prov. 30. 9. penury like Pharaob's leaner kine,
Devours the fattest portions of our time.
That man with whom this earthly6Luk. 8. 14. pleasure's found,
Or in whose heart those anxious7Luk. 8. 14. cares abound;
And yet can walk by Scripture rule and line,
Will need a better head and heart than mine.
A single8Mark 6. 8. 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 shoulders9Hab. 2. 6. ake.
I am a1Ps. 119. 19. Heb. 11. 13, 14. 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 hard2Iob 8. 15. Isa. 36. 6. leaning on it; but my back
Will bear no more: Alas, I soon should tire:
And more than3Heb. 13. 5. one I cannot well desire.
Lord, to4Iob 21. 22. prescribe to thee becomes me not,
I rather do5Isa. 47. 4. submit unto my6Psa. 1…. 6, 7. lot;
But yet let condescending grace admit
Thy servants7Gen. 18. 32 suit this once, and this is it.
The staff of bread8Prov 30. 8. convenient let me have,
And manage it9Eccl. 6. 2. discreetly; so 'twill save
Thy feeble servant from the mire and1Prov 30. 9. 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 go2Hab. 3. 17. alone.