CHAPTER IV: Upon the due Quality of Arable Land
About their feeding dams jump up and play.
Are cisterns sweet? and is the fountain bitter?
Or can the sun be dark when glow-worms glitter?
Have instruments their sweet, melodious airs?
All creatures their delights; and saints not theirs?
Yea, theirs transcend these sensual ones as far As noon-day Phœbus doth a twinkling star.
Why droop I then, may any creature have A life like mine for pleasure? Who e'er gave
The like encouragement that Christ hath given, To do his will on earth, as 'tis in heaven?
CHAPTER IV:
Upon the due Quality of Arable Land Corn land must neither be too fat, nor poor;
The middle state suits best with Christians, sure.
OBSERVATION
HUSBANDMEN find, by experience, that their arable lands may be dressed too much, as well as too little; if the soil be over rank, the seed shoots up so much into the stalk, that it seldom 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 under-dress it. The end of all their cost and pains 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 fit them for the fruits of obedience, which is the end and excellency of their being? A man may be over-mercied, as well as over-afflicted; Raro fumant fœlicibus arœ, the altars of the rich seldom smoke. When our outward enjoyments are by providence shaped, and fitted to our condition, as a suit is to the body that sits close and neat, neither too short, nor too long; we cannot desire a better condition in this world.
This was it that wise Agur requested of God, Prov. 30:8, 9. "Give me neither poverty nor riches, but feed me with food convenient for me, lest 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 prays 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 of these extremes; 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 which fly 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 lie mouldering in the nest. Such a proportion Agur desired, and the reason why he desired it is drawn from the danger of both extremes. He measured like a wise Christian, the convenience or inconvenience of his estate in the world, by its suitableness or unsuitableness to the end of his being, which is the service of his God. He accounted the true excellence 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 extremes, best fitted that end. And this was all that good
Jacob, who was led by the same Spirit, looked at, Gen. 28:20. "And Jacob vowed a vow, saying, if God will be with me, and keep me in the way that I go, and give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God." Poor Jacob, he desires no great matters in the world, food and raiment will satisfy him; in spiritual matters his desires are boundless, he is the most greedy and unsatisfied man in the world,
Hos. 12:4. but in the matters of this life, if he can get from God but offam et aquam, a morsel of meat and a mouthful of water, he will not envy the richest Crœsus, or Crassus upon earth. Cibus et potus sunt divitœ Christianorum; meat and drink are the riches of Christians. Divitiœ sunt ad legem naturœ composita paupertas, saith
Pomponius Atticus; riches are such a poverty, or mediocrity, as hath enough for nature's 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 country travelling homeward? So David professed himself, Psalm 119:12. "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 country; a viaticum contents a traveller, he will not incumber himself with superfluous things, which would rather clog and tire, than expedite and help him in his journey.
2. It suits best with his desires, I mean his regular and advised desires. For.
1. A gracious soul earnestly desires a free condition in the world; he is sensible he hath much work to do, a race to run, and is loth to be clogged, 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. It is 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 Solomon's fulness that drew out and dissolved his spirits, and brought him to such a low ebb in spirituals, that it remains 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, extreme poverty is no less exposed to sin and danger, Lev. 6:2, 3, 4. As high and lofty trees are subject to storms and tempests, so the lower shrubs to be browsed on by every beast; and therefore a saint desires a just competency as the fittest, because the freest state.
2. 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 land, as it was betwixt Egypt and Canaan; Egypt was watered with the flood 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 see very little of God in their mercies. Pope Adrian built a college at Louvain, and caused this inscription to be written in letters of gold on the gates thereof;
Trajectum plantavit, Louvanium rigavit, Cœsar dedit incrementum; (i.e.) Utrecht planted me, Louvain watered me, and Cæsar gave the increase. One to reprove his folly wrote underneath, Hic Deus nihil fecit; here God did nothing. Carnal men sow, and reap, and eat, and look no further.
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 itself, every one, even the beasts, can taste that as well as thee; but besides that, there is a spiritual sweetness, far exceeding the former, which none but a believer tastes; and much of that comes from the manner in which he receives it, because it comes (be it never so coarse 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, annon hoc pulchre sarcitur in eo, quod pascimur pane cum angelis et vita œterna, Christo et sacramentic: Let us be content with coarse 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, Mr. Isaac Ambrose, '*For my 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 sweetened, 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 conscientiously) all streams of wonted
supplies being stopt, the waters of relief for myself and family did run low. I went to bed with some staggerings and doubtings of the fountain's letting out itself for our refreshing; but ere I did awake in the morning, a letter was brought to my bed-side, which was signed by a choice friend, Mr. Anthony Ash, which reported some unexpected breakings out of God's goodness for my comfort. These 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 enjoyments were.'
Many mercies come unasked 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 it is 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 Leah in her Naphtali, the one being asked of God, and the other wrestled 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? What wretch 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-enjoyments to religion, so appositely, O my soul, thou hast subected religion to thy worldly 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 means must never be more excellent than the end.
Wretch that 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 the worldling tremble, to consider how he hath cast off the duties of religion, 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 creature-comforts, that he rather looks upon it as an obstacle and hindrance to them. May not the very heathens make me blush?
Could Aristotle deliver this as a true rule to posterity, 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, it is common to a proverb among the very Papists, that mass and meat hinder no man; and yet I, that profess myself a Christian, thrust out duty for every trifle! O 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 doated on it? Hath it not at last turned 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 turned 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, to consider how unsatisfied they have been in
that condition, that others have preferred and esteemed as the greatest of all outward mercies? I have indeed been fed with food convenient, but not contented? how hath mine heart been tortured from day to day with anxious thoughts, what I shall eat and drink, and wherewith I and mine shall 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 demand of thee.
Questions Quest. 1. Hast thou here a continuing city? Art thou at home, or 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. Erasmus said he desired honours and riches no more than a weary horse doth a heavy cloak-back. 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. It is sad, that a soul which stands at the door of eternity, should be perplexing itself about food and raiment.
Quest. 2. Which of all the saints hast thou known to be the better for much of the world? It hath been some men's utter ruin. Seldom doth
God suffer men to be their own carvers, but they cut their own fingers. 'To give riches and pleasure 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 is 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 God's own people, though the world hath not excluded them out of heaven, yet it hath sorely clogged 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 full 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.
Quest. 3. Is not this a sad symptom of a declining state of soul, to be so hot, eager, and anxious about the superfluous trifles of this life?
Thinkest 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 veil 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 his nakedness, was because he was wholly taken up in conversing with God. But this is certain, lively and sweet communion with God, blunts and dulls 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?
Quest. 4. To conclude, is it not dishonourable to God, and a justification of the way of the world for me, that profess myself a Christian, to be as eager after riches as other men; "After all these things do the nations seek," Matth. 6:32. If I had no Father in heaven, nor promise in the world, 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 to 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 IF fruit and service be indeed the end To which my being and redemption tend, Reason concludes that state of all the rest,
Which is most serviceable, to be best.
And such a state experience shews to lie 'Twixt fulness and a pinching poverty.
This golden mean is worth a golden mine; He that hath this should be asham'd to whine.
The full-fed Christian, like the ox i' th' stall.
Is no way fit to-work, or plow withal.
And penury, like Pharaoh's leaner kine, Devours the fattest portions of our time.
That man with whom this earthly pleasure's found.
Or in whose heart those anxious cares abound; And yet can walk by scripture-rule, and line,
Will need a better head and heart than mine; A single staff the traveller may find, Of use and service; but if you should bind
A bundle of them to his back, they'll make Him slack his pace and cry, my shoulders ach.
I am a 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 hard leaning on it; but my back Will bear no more: Alas! I soon shall tire,
And more than one I cannot well desire.
Lord, to prescribe to thee becomes me not, I rather do submit unto my lot.
But yet let condescending grace admit Thy servant's suit this once, and this is it:
The staff of bread convenient let me have, And manage it discreetly; so, 'twill save
Thy feeble servant from the mire and dirt,