The Husbandmans Calling, Chapter 8
CHAP. VIII. CHAP. 8.The Abuse of Husbandry.
SECTION I.
WE are come now in the Eighth The Abuse of Husbandry.place to Discover the Abuse of Husbandry. And pity it is, that so honest and innocent an Imployment should be abused: but abus'd it is by many. But that's the fault of the men, not of the Calling; the Calling shall be had in honour, when they shall dye in shame. What Calling more Excellent than the Ministry, and yet alas how is that Calling abused? but wo to them by whom offences come: let that holy Calling stand innocent and honourable notwithstanding. Our worthy Calling of Husbandry is defaced by too many; but for all that, remains Excellent: Yet these Abuses we must detect, that you may see the extreames, and never fall into them.
SECT. I.§. 1. By Drunkenness … and Gluttony.
THe First Abuse of the Husbandmans Calling, is by Drunkenness and Gluttony. So we find, Gen. 9.20, 21. And Noah began to be an Husbandman, and he planted a Vineyard, and he drank of the Wine, and was drunken. Here we have Noahs Imployment, and his Infirmity. His imployment, he began to be an Husbandman. Though all the world was his, and his heirs for ever; yet he chose to have a Calling, and he chose this Calling. And then here is his Infirmity; where there are two extreames in opinion; Some making it an unpardonable crime, that an aged, wise, and holy man should thus miscarry: not charitably considering, that it was not Intemperance, but Inexperience that caused his fall… And others, holding it was no sin at all, because Involuntary, and of Ignorance: but this annihilates it not, extenuate it may; it was ill done, but recorded purposely to warn us from the like. Patriarchae nos docent non solu… Docentes, sed Err…tes: The Patriarchs Errors teach us, as well as their Instructions.
O let this instance teach the Husbandman, never to abuse his Calling thus by drunkenness and Gluttony, I mean immoderate eating and drinking; when men eat or drink more than doth good, not onelyonly when it is too much for their heads or stomacks, but when it is too much for their time, or too much for their estate; which God will account Drunkenness at the last day. Though there be degrees of it, and some worse than other, and it is worse in some men than in others, and beseems an Husbandman as ill, as most others in the world. And yet he is prone to think, there is no Recreation but an Alehouse; no way to quench his Cares, but by strong drink; no exercise on a Festival, but quaffing and smoaking.
But this is a fearful Abuse in thy Calling. Thy hard labour will never excuse thy hard drinking; thy field groans that bears the grain, which thou thus abusest. Why, this is a beastly, and deadly sin. Other sins, 'tis true in their nature are many of them worse than this, but few beyond it, considering the inseparable effects of it; namely, the rendring the man, or rather the beast liable to all sins. A sin that by degrees will steal all the money out of thy purse, all the comforts out of thy house, all thy credit, and all thy conscience, and leave thee nothing but stinging sorrow.
O rectifie therefore this Abuse. Hast thou no Recreation but thy Ruine? no pleasure but in Sin? no way to refresh thy body, but by wounding thy soul? hast thou so many houses neer thee, where thou may'st be chearfull, and welcome for thy company; and will none serve thee but the Alehouse, where thou art welcome onelyonly for thy money? Think as thou entrest in those doors, Doth God call me hither? Can I give account of this? Is God to be met with here? would I be found thus by Death? Shall I gratifie my flesh to provoke my God? Shall I sadden my Conscience, to chear my Appetite? I'le away, I'le stay here no longer. Depart from me ye Evildoers, for I will keep the Commandments of my God.
But this Excess of the Husbandman is not ordinary, but chiefly at the great Festivals and yearly Wakes; And then he is in exceeding fault. For though it be convenient for friends sometimes to meet together, and be chearful, yet the principal end of such Observations must not be forgotten, which was to praise God, and not pamper the flesh: To spend time in religious exercises, and feasting only to attend upon that: But by no means to dishonour God by excess, or keep such feasts, as Jesus Christ would not keep you company in; or like Nabal to be prodigal once a year, and penurious ever after. The wise Husbandman will not do so. Temperance and Chearfulness are constant dishes on his Table. He that will be devout to God, or charitable to others, must not be indulgent to himself.
SECT. II.§. 2.
II. THe Second Abuse of Husbandry is, By Cruelty to the Creature.Cruelty to the Creature. An unreasonable, unmerciful use of the Creature, whereby a man beats the heart out of his Cattel, the heart out of his Ground, yea, the heart out of his Servants and Children. It is said, Prov. 12.10. A righteous man regardeth the life of his beast, but the tender mercies of the wicked are cruel. He regards his very beast out of pity; not only out of policy, but pity. Now to weary out, and break the spirits of the harmless and laborious beasts, out of an immoderate desire to do much work, or get much gain, this is an abuse in Husbandry, and a spot upon Christians. If God should give thy Horse or Oxe a tongue to speak, as he did to Baalams Ass, how unanswerably might they ask thee, What have I done to thee, that thou hast smitten me these three times? Numb. 22.28. Why art thou so unmerciful to one, that cannot speak for himself? You must remember, they are your fellow-servants, and you but Stewards, and not Lords over them. You are the Lords reasonable Servants, and they are his unreasonable Servants; You are both made of the same Mold, and it is only the goodness of God, that hath made you better, and if you want Grace, you are worse than they.
Use therefore that Mercy and Moderation, that beseems a man of Bowels, a man of Religion. Consider, if God have not sometimes taken away some of thy Cattel, for thy cruelty to the rest; and sometimes blasted thy business, which with so much impatience thou hast pursued. A man would think Bedlam were broke loose, to see the mad frantick passion you sometimes are in with your Cattel, when they give you no cause, but by being …norant, that is, you are outragious with them, because they are beasts. O the heat, the rage, the oaths, the curses, the nonsense, the stripes, nay, sometimes the maims you bestow upon them, for little or no cause at all: where's the mercy now, where's the patience, where's the meekness that becomes your reason, your profession? The worst of them are more tractable to you than you are to God: your Oxe knows you better, than some of you know God; for he'l follow you when you carry his meat before him, but you will not follow after God, though all your fresh springs are in him; your Cattel will quietly submit to the Yoke, while you wrangle and wrestle against any Yoke that's put upon you.
Bewail therefore and amend this …oolish Crueltie, and shew mercy below thee, as thou expectest mercy from above. For it is often found, that mild and moderate endeavours, conduce more to thrift, than the impatient hurrying, and cruel wringing of worldly men: Gods blessing, which alone makes rich, accompanying that former, but seldom this latter way; who sooner or later revengeth the cause of his meanest Creatures, upon those that cruelly oppress them.
SECT. III.§. 3.
III. THe Third Abuse of Husbandry; By Drudging.Drudging; that is, a base merci… Plodding in the world, an enslaving both soul and body to it; a serving it, when a man should serve himself of it; wherefore the Holy Ghost saith, Hab. 2.13. Behold is it not of the Lord of Host, that the people shall labour in the fire, and people shall weary themselves for very vanity? It is a very great judgement from God, and folly in man, to do it. To take such excessive care and pains, as even to broyle in the fire, through extream labour, and all this for vanity, for very vanity. It is no way fit, that Christs servant should be the worlds …rudge; that thou who wast made a little lower then the Angels, shouldst make thy self equal with the Beasts. The comfort of thy life is much better than the riches of the world: And it is neither thy wisdome nor dutie to destroy the Substance for the Accident; to gain the world, and lose thy self; to get a living, and hazzard thy life.
Object All our toyling will but maintaine our charge; with all our drudging we do but li…e; It's easie to talke, but we alone feel what it is to pay such a Rent, and maintain suc… family: they that blame our toyle, will not keep our Children, and therefore ought to let us alone.
Answ. 1. It is most sad in outward respects, if it be so, that so excellent a Creature as man should be forced to w…ar out his spirits to … a living, and spend all his dayes in extream labour for food and rayment. And … to such … hearted Land-lords, and …ch of their … conscionable P…liffs also, that impose such heavy Rents for poor men, their fellow Christians to live on. As the Emperour said of evil Herod, it were better to be his Swine, than his Son: so one may truly say, it were better to be their horses or dogs, than their Tenants; for they have more expressions of love and kindness from them, and easier service imposed on them, than their Tenants have. What a wofull thing is it, that one man, nay, one Christian, should so ride upon, and oppress another? That the Landlord should surfet with plenty, and the Tenant starve with want; the Land-lord sing, the Tenant suffer; the one swim in the others sweat and tears, and live in the others death. This is horrible injustice, which the great Land-lord of you all will revenge.
Alas! the Lace of one Sute of yours, would clothe all his family: your extravagant Sa… ces would purchase a full belly for them, the week about. Such an abatement of Rent as would do you no hurt, would make your Te…ant and his Children sing all the year, and bless God for you. Did you see their intollerable pains, their homely and scanty fare… and hear their frequent sighs and pitco… moan, your hearts must be harder than rocks if they did not relent.
Abate therefore, for pities sake, of your … gour; let not your little finger be heavi… than your Grand-fathers loins; rememb… you are all of the same dust, and what … you that you have not received? And kno… that your mercy will lose you nothing: the …ating of your Rents, shall procure the ad…ancing of your house. Remember, the liberal man deviseth liberal things, and by liberal things he shall stand. How many by such severities, have indeed gotten great wealth for their Children; but Gods curse coming with it, that wealth hath occasioned the ruine of these Children: whereas more moderate Portions or Estates, might have match't them with far more comfort, yea and plentie. And is there any wisdom or forecast by bringing many families to penury, to store up a little Mammon of unrighteousness, and therewith to undoe your own souls, and your Children, when you are gone? For he is wise that hath said, Prov. 15.27. He that is greedy of gain troubleth his own house, as well as all about him.
2. But notwithstanding the hard bargains you have, this is not the proper way to mend them. God requires no more from any man, than he can comfortably do. If you had more Faith, you would need less toyle; and lively prayers would excuse much of your languishing pains and travel: And therefore, as the Apostle orders, Phil. 4.7. Let your moderation be known unto all men. I bar idleness, but perswade to moderation: work with less intensness for the meat that perisheth, than for the meat that perisheth not: make not … life a slavery, Eccles. 2.22. For what hath … of all his labour, and the vexation of his heart, wherein he hath laboured under the Sun For all his days are sorrow, and his travel grief, and his heart taketh not rest in the night this is also vanitie. A lively description of this abuse in question, and the censure of wisdom upon it, it is vanitie. Yea, this brutish humou… is somtimes found in those, that have no need do to it, Ecc. 4.8. There is one alone, and there … not a second, yea, he hath neither Child nor Brother, yet there is no end of all his labour, neither is his eye satisfied with riches, neither saith he, for whom do I labour, and … my soul of good; this is also vanity, yea, it is a sore travel Who are the greatest drudges many times, but they that have enough? perhaps no Child or near Relation to care for? Away then with this wretched and uncomfortable life; use the world, as not abusing it. Labour in it, as being above it, and serve it not with more fervency than Him that made it.
SECT. IV.§. 4.
IV. THe Fourth Abuse in Husbandry, is, By rash Swearing.Rash Swearing. I cannot say that he is alone, or chief in this Sin. It was more witty wicked heads, that invented the Oaths which he doth but imitate; he doth but trot after the furious gallop of greater Persons, that go before him: but however, this fearful abuse hath gotten place among Husbandmen, and that now adayes with redoubled force and frequency. What house is free from rash Oaths a day together? what shop can you pass, but you may hear the buyer swear he'l give no more, as well as the seller, that he'l take no less? what Market but the noise of them reacheth our ears? so that we may truly and sadly say with the Prophet, Jer. 23.10. Because of swearing, the Land mourneth: These adorn their discourse, these confirme their bargains, in these they please, in these they pride themselves: nay, sometimes in their cups, never Hare (as Excel'ent Mr. Harris observes) was worried wo…se, and pulled in pieces by the cruel Dogs, than is Gods own Son by cruel and bloody Swearers; one crying sides, another heart, another wounds, so tearing in pieces again the Lord that bought them, and putting him to an open shame: But the Lord, that looks on, will not hold you guiltless in this abuse. Hath Christ said, swear not such oaths at all, and you his Servants speak no other language? Canst thou forbear before man, any word that might hurt thee, as words of treason, &c. and darest thou venture to swear before thy God, which is no less than treason against him? The more easily you escape any punishment from man, the more sharply will this sin be avenged by God; who hath fortified this Commandment in particular with this resolution, He will not hold them guiltless, that take his Name in vain.
If you injure your Neighbours name, the Judge shall judge you: but if you sin thus against the Name of God, who shall intreat for you? words you'l say are but wind; but they are such a wind as will, without repentance, blow you into hell. Peters words cost him bitter tears: and Christ himself hath said, this word thou Fool in anger, is worthy of hell fire: you say it's but custom, and you do it not in any ill intent: but this aggravates the fault, that you can neither pretend profitnor pleasure for your sin, but only use, and yet will use it: You will continue to displease God, because you are used to it: As if a common Robber should plead before a Judge, not Guilty, because he had no ill intent, onelyonly it was his custome, which indeed deserves the severer Condemnation; custome can never extenuate a fault, but aggravate it.
Perhaps you'l say, without oaths you cannot be believed: but experience tells the contrary, that many a man that cannot swear, can obtain more belief, than he that swears every word; and reason tells us, that he who dare be prophane against God, can easily venture to be deceitful towards man. And where an Oath is said to be for an end to all strife, it's not meant of that Oath, which is the Corruption of Man, but that Oath which is the Ordinance of God. Any man will judge us of small credit, if not quite bank-rupt, that will pawn our Faith and Truth, our best Jewels, …or every small trifle. And it's better to want …redit with men, I trow, than favour with God; better to undergo mans unjust suspition, than Gods just Condemnation.
If you excuse it, and say, you use but small Oaths, and do not fill your mouths with the more bloody ones; You shew hereby your ignorance of the nature of an Oath, which as it ought to be in truth and judgement, so it is necessary (if you will not swear as Pagans) that nothing be sworn by, but that God, which knows the sincerity, and can avenge the falseness of the heart; which prerogative, by your common Oaths, you give to the creat…re, and so place it in the room of God, which instead of lessning, doth greaten your fault, and make your sin the more sinful, Jer. 5.7. Thy Children have forsaken me, and sworn by them that are no Gods.
Some think indeed, that an Oath is an Ornament to their speech: But let those know, that truth and soberness are the true Ornaments. To adorn your speech with that which offends God, and all good men, is an unworthy paint, which Hell fire at farthest will melt off. What dreadful instances could I give of Gods Judgement on such in this life? and these all are but praeludiums to the world to come. Mr. Dod used to send the swearer to the fifth of Zachary, the fifth of Matthew, and the fifth of James: An arrow from Heaven in each place, against rash swearers.
Break off therefore this thy sin by serious Repentance, and speedy Resolution, and set a watch at the door of thy lips, lest thou blas… that with thy Oaths, which thou hast gotte… by thy sweat, and lest thou teach thy children to come to hell after thee. It were better thou didst bite off thy tongue, than provoke God with it; better to be dumb, than speak to his dishonour. The accursed imbroydery of an Oath, beseems not the plainness of an Husbandman.
SECT. V.§. 5.
V. THe Fifth Abuse in Husbandry, is, Co…etounsess, By Covetousness.which consists in an immoderate desire in getting, an anxious care in keeping, and a base …iggardise in parting with worldly goods. And this abuse, though most …oxious … others, yet is most frequent in the Husbandman. He begins first with a little and his desires reach not after much, but yet after more than he hath: but when that is attained, he as ardently longs for more, and when he hath arrived to a competence, his desires are still more earnest than at the first Thus some of this Calling have confessed, how they coveted first one Cow, then two, then four, then ten, then twenty, and that not without repining at their present case, and impatient earnestness after more. His Neighbour hath a better house than he, and he covets that: a greater flock than he, and that he envies: And his wretched heart, … El…phant skin; that stretches still as … fills it, widens and reaches after more and …. No company is pleasing to him, except … can get by them, nothing held disho…st, that is but profitable, no God like Gold, … … like a h…ap of Money.
… as … is the breeding Root, so Covetousness is … nourishing Root of all …vil. Is … … heart with many sorrows, …Tim 6.10. Like Aqua fortis on Steel, if it take the heart, it will not leave it, till it have … out all goodness; and like the Viper that … out her Mothers belly, so doth it reward … Master for its lo…ging. O the cares, the …, the sorrows of a Covetous Man! Though his Barn, House, Purse, … full, yet his Heart is not full; like the Disease called the Wolf, that is alwayes eating, yet keeps … body lean. He lies by his money, as a sick man, by his meat, he hath no power to take it, but only to look upon it: He covets to covet, and labours … labour, and careth to care, and … himself as an Ass, that carries treasures all day on his back, and at night they be taken from him, they did him no good but load him.
And when all other sins wax old, this grows young, and is strongest when the man is …: what a life is this, that a man wants what he hath, as well as what he hath not? for he is master of nothing, his estate is master over him.
I know you will say, I covet no mans wealth; can a man be covetous that onelyonly keeps his own? To this learned Augustine … swers; He is not only a covetous man, that taketh away another mans goods, but he also that greedily and niggardly keepeth his own. The rich man, Luke 16.20. that suffered Lazarus to die for want at his door, was covetous only of his own; And they that were condemned into everlasting torments, Mat. 25.41. were sentenc'd into hell, not for robbing others, but for not giving their own. Otherwise, this Plea would excuse most other sinners as well as you. For the drunkard may as well say, I do but spend my own, &c. whereas indeed, if a true Inventory were taken, you have nothing of your own but sin: You are but Stewards of all the rest. And what a bootless thing is it for a Steward, either to be greedy to get, or loth to part with that which is none of his own?
Let not therefore that disquieting and uncomfortable Disease enter into your house or heart, that may increase your state, but will encrease your trouble: but covet earnestly the best gifts, be insatiable after the grace of God: There's riches without danger, and treasures without troubles. This know, your immoderate desires after the world will never compass it, unless it come in wrath to you. Grant, that you do heap up somewhat greater portions for your children by your immoderate desires and endeavours; can that ever do them good that you have sinned to get? or be a blessing to them, which you have gotten with a curse? nay, do you not see many Children bestowed with nothing far more comfortably, than others with great Dowries; and that it lies in the providence and blessing of God, to make the best provision for you and yours, which you are likeliest to have, while you moderately desire, and temperately labour for the same.
SECT. VI.§. 6.
VI. THe Sixth Abuse in Husbandry, is, Base By wrong Ends.or wrong ends. A man may spoile the best Calling under Heaven by managing it to poor and base ends, and ennoble the meanest Calling by Coelestial aimes therein. Of all men, the Husbandman should dignifie his Calling by right and noble ends; for what is more contemptible than a mean man in a mean calling, and his ends meanest of all? every stroke a man takes in his honest calling is made sin, by levelling his labours to base ends. A great deal of good pains is spoiled and lost, for want of a good end. As for example; It is a low base end to get riches, to greaten your posterity, to over-top your neighbours, to make provision for the flesh; These are poor ends for a rational man, poor ends for a right Christian: A Christian man must have Christian ends. Alas! if Riches be thy end, Riches shall be thy wages. If a gre… Estate be thy end, a great Estate shall be thy portion: and then what a bargain have you made … That's a terrible Scripture, which some of the Fathers could never read without trembling, Luke 6.24. Wo unto you that ar… Rich, for you have received consolation And that may go with it, Psal. 17.14. Men … world, … … their portion in …his life, whose belly thou fillest with thy … treasures. A sad character, and a sad discharge… And this sutes with no man better than a base spirited Husbandman; who is a man as it were born of the world, and buried alive therein; with hard labou… he gets a por…on, and an estate therein, and that is all that ever he is like to have.
Quest. But may not an Husbandman m…ke Riches, Pleasure, or Ease in his Old Age, his end?
Answ. An end is either subordinate or ultimate; a next end, or a last end. Riches, Pleasure or Ease may be a subordinate end, but must not be the ultimate or last end. You may design, desire, and labour for them for God's sake; but not for their own sake. A man may desire a good Horse, or a safe Boat, to carry him to his friend or business, but not to dwell upon, not for themselves; even so a man may design and desire outward ends, as riches or ease, not for the injoying of them, but that we may better love, serve and enjoy God. As all causes run up, and resolve …mselves into the first cause, so all our ends …ld terminate in the last end of all things, …ich is the glory and honour of God; for … him, and through him, and to him are all …ings, to whom be Glory, Rom. 11.36. The Husbandman looks up and cryes, Ah Lord, I …ive here on Earth, but my aims are as high as Heaven; though I be but a poor man, yet I …ave rich ends; I accuse not my Superiours: but if a man stand on a Tower and shoot downward, he that stands at the bottom of … and shoots upward, may fly above him. … poor Peasant may look as high as the Prince in this sense; and the Plough-mans labo… please his Maker more than the Victories … an Emperour; the one serving the will of his heavenly Lord, the other sacri… to his hellish Lust.
And this leads us to the Ninth point, which is to set down the Husbandmans designs in his Calling. Alwayes provided, this point be not laid aside without some use thereof; namely, that you bewail this Abuse of it in others, and reform it in your selves: mend the same as far as you can, and mourn for it wherein you cannot. As the Apostle saith, Vse the world as not abusing it, so use this Calling as not abusing it; adorn it and do not shame it: A bad Husbandman, and a good Christian, seldom go together. And so much for the Eighth Point. …