CHAPTER VIII: Upon the Seed-Corn
CHAPTER VIII
Upon the Seed-Corn The choicest wheat is still reserv'd for seed, But gracious principles are choice indeed.
OBSERVATION
HUSBANDMEN are very careful and curious about their seed-corn, that it may not only be clean and pure, but the best and most excellent of its kind. Isa. 28:25. "He casteth in the principal wheat."
If any be more full and weighty than other, that is reserved for seed.
It is usual with husbandmen to pick and lease their seed-corn by hand, that they may separate the cockel and darnel, and all the lighter and hollow grains from it, wherein they manifect their discretion; for, according to the vigour and goodness of the seed the fruit and production are like to be.
APPLICATION
THE choice and principal seed corn, with which the fields are sowed, after they are prepared for it, doth admirably shadow forth those excellent principles of grace infused into the regenerate soul. Their agreement, as they are both seed, is obvious, in the ten following particulars; and their excellency above other principles in seven more.
1. The earth at first naturally brought forth corn, and every seed yielding fruit, without human industry; but since the curse came upon it, it must be plowed and sowed, or no fruit can be expected. So man, at first, had all the principles of holiness in his nature, but now
they must be infused by regeneration, or else his nature is as void of holiness as the barren and untilled desert is of corn.
2. The earlier the seed is sown, the better it is rooted, and enabled to endure the asperities of the winter; so when grace is early infused, when nature is sanctified in the bud, grace is thereby exceedingly advantaged. It was Timothy's singular advantage, that he knew the Scriptures from a child.
3. Frosts and shows conduce very much to the well-rooting of the seed, and make it spread and take root much the better. So do sanctified afflictions, which usually the people of God meet with after their calling, and often in their very seed time. 1 Thes. 1:6. "And you became followers of us and of the Lord, having received the word in much affliction." But if they have fair weather then, to be sure they shall meet with weather hard enough afterwards. Heb. 10:32. "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions."
4. When the seed is cast into the earth, it must be covered up by the harrow, the use whereof in husbandry, is not only to lay a plain floor
(as they speak) but to open and let in the corn to the bosom of the earth, and there cover it up for its security from birds that would devour it. Thus doth the most wise God provide for the security of that grace which he at first disseminated in the hearts of his people.
He is as well the finisher as the author of their grace, Heb. 12:2 and of this they may be confident, that he that hath begun a good work in them will perform it unto the day of Christ. The care of God over the graces of his people, is like the covering of the seed for security.
5. Seed-corn is in its own nature of much more value and worth than other corn; the husbandman casts in the principal wheat. So are the seeds of grace sown in the renewed soul, for it is called the seed of
God, 1 John 3:9. The divine nature, 2 Pet. 1:4. One dram of grace is far beyond all the glory of this world; it is more precious than gold which perishes. 1 Pet. 1:7. "The price of it is above rubies, and all that thou canst desire is not to be compared with it," Prov. 3:15.
6. There is a great deal of spirit and vigour in a little seed; though it be small in bulk, yet it is great in virtue and efficacy. Gracious habits are also vigorous and efficacious things. Such is their efficacy that they overcome the world, 1 John 5:4. "Whatsoever is born of God overcometh the world." They totally alter and change the person in whom they are. "He that persecuted us in times past, now preacheth the faith which he once destroyed." They enable the soul to do and suffer great things for God, Heb. 11:33, 34, 35.
7. The stalk and ear are potentially and virtually in a small grain of corn. So are all the fruits of obedience which believers afterwards bring forth to God, virtually contained in those habits or seeds of grace. It is strange to consider, that from a mustard-seed, (which, as Christ saith, is the least of all seeds) should grow such great branches that the birds of the air may build their nests in them. Surely, the heroical and famous acts and achievements of the most renowned believers sprang from small beginings at first, to that eminency and glory.
8. The fruitfulness of the seed depends upon the sun and rain, by which they are quickened, as opened largely in the next chapter. And the principles of grace in us have as necessary a dependence upon the assisting and exciting grace without us. For though it be true, they are immortal seed; yet that is not so much from their own strength as from the promises made to them, and that constant influx from above, by which they are revived and preserved from time to time.
9. The seed is fruitful in some soils more than in others, prospers much better, and comes sooner to maturity. So do graces thrive better and grow faster in some persons than in others. "Your faith groweth exceedingly," 2 Thes. 1:3. "Whilst the things that are in others are ready to die," Rev. 3:2. Though no man's heart be naturally a kind soil to grace, yet doubtless grace is more advantaged in some dispositions than in others.
10. And lastly, their agreement, as seed, appears in this, the seed corn is scattered into all parts of the field, as proportionally and equally as may be. So is grace diffused into all the faculties: the judgment, will, and all the affections are sowed with these new principles. "The God of peace sanctify you wholly," 1 Thes. 5:23.
And thus you see why principles of grace are called seed. Now, in the next place, (which is the second thing promised, and mainly designed in this chapter) to shew you the choiceness and excellency of these holy principles with which sanctified souls are embellished and adorned; and to convince you that true grace excels all other principles by which other persons are acted, even as the principal wheat doth the chaff, and refuse stuff, I shall here institute a comparison betwixt grace and the most splendid, common gifts in the world; and its transcendent excellency above them all, will evidently appear in the seven following particulars.
1. The most excellent common gifts come out of the common treasury of God's bounty, and that in a natural way. They are but the improvement of a man's natural abilities, (or as one calls them) the sparks of nature blown up by the wind of a more benign and liberal education; but principles of grace are of a divine and heavenly original and extraction, not induced or raised from nature, but supernaturally infused by the Spirit from on high, John 3:6. "That
which is born of the flesh is flesh, and that which is born of the Spirit is spirit." When a soul is sanctified by them, "he partakes of the divine nature," 2 Pet. 1:4. "Is born not of flesh, nor of blood, nor of the will of man, but of God," John 1:13. In this respect they differ from gifts, as the heavenly manna which was rained down from heaven differs from common bread, which, by pains and industry, the earth produces in a natural way.
2. The best natural gifts afford not that sweetness and solid comfort to the soul that grace doth; they are but a dry stalk that affords no meat for a soul to feed on. A man may have an understanding full of light, and an heart void of comfort at the same time; but grace is a fountain of purest living streams of peace and comfort, 1 Pet. 1:8.
"Believing, we rejoice with joy unspeakable and full of glory: light is sown for the righteous, and joy for the upright in heart." All true pleasures and delights are seminally in grace, Psal. 97:11. They are sown for them in these divine and heavenly graces, which are glory in the bud.
3. Gifts adorn the person, but do not secure the soul from wrath. A man may be admired for them among men, and rejected eternally by God. Who can considerately read that sixth chapter or the Hebrews, and not tremble to think in what a forlorn case a soul may be, though set off and accomplished with the rarest endowments of this kind!
Mat. 7:22. We read, that many shall say to Christ in "that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils," &c. and yet themselves at last cast out as a prey to devils.
How divinely and rhetorically did Balaam speak and prophesy, Numb. 23. What rare and excellent parts had the Scribes and Pharisees? who upon that account, were stiled Principes seculi, the princes of the world. Cor. 2:8. What profound and excellent parts had the heathen sages and philosophers? These things are so far
from securing the soul from the wrath to come, that they often expose it unto wrath, and are as oil to increase the eternal burnings; but now gracious principles are the πα εχομενα σωτηριας, as the apostle calls them, Heb. 6 things that accompany and have salvation in them. These are the things on which the promises of salvation run; and these treasures are never found but in elect vessels. Glory is by promise assured and made over to him that possesses them. There is but a little point of time betwixt him and the glorified spirits above.
And how inconsiderable a matter is a little time, which contracts and winds up apace? For now is our salvation nearer than when we believed. And hence the scripture speaks of them as already saved,
Rom. 8:24: "We are saved by hope," because it is as sure as if we were in heaven. We are made to sit in heavenly places.
4. Gifts may damnify the person that possesses them, and it may be better in respect of a man's own condition he had never had them.
Knowledge (saith the apostle) puffeth up, 1 Cor. 8:1 makes the soul proud and flatulent. It is a hard thing to know much, and not to know it too much. The saint's knowledge is better than the scholar's; for he hath his own heart instead of a commentary to help him.
Aristotle said, a little knowledge about heavenly things, though conjectural, is better than much of earthly things, though certain.
"The world by wisdom knew not God," (saith the apostle, 1 Cor. 1:12) i.e. Their learning hanged in their light, they were too wise to submit to the simplicity of the gospel. The excellent parts of the old heretics did but serve to midwife into the world the monstrous birth of souldamning heresies. Cupit abs te ornari diabolus, as Austin said to that ingenious young scholar; the devil desires to be adorned by thee. But now grace itself is not subject to such abuses, it cannot be the proper univocal cause of any evil effect; it cannot puff up the heart, but always humbles it, nor serves the devil's designs, but ever opposes them.
5. Gifts may be given a man for the sake of others, and not out of any love to himself; they are but as an excellent dish of meat which a man sends to a nurse, not for her sake so much as for his child's that sucks her. God, indeed, makes use of them to do his children good, the church is benefited by them, though themselves are but like cooks; they prepare excellent dishes, on which the saints feed, and are nourished, though themselves taste them not. They are dona ministrantia, non sanctificantio, ministering, but not sanctifying gifts, proceeding not from the good-will of God to him that hath them, but to those he benefits by them. And O what a sad consideration will this be one day to such a person, to think I helped such a soul to heaven, while I myself must lodge in hell?
6. Sin in the reign and power of it, may cohabit with the most excellent natural gifts under the same roof, I mean in the same heart.
A man may have the tongue of an angel, and the heart of a devil. The wisdom of the philosophers (saith Lanctantius) non excindit vitia sed abscondit, doth not root out, but hide their vices. The learned
Pharisees were but painted sepulchres. Gifts are but as a fair glove drawn over a foul hand: But now grace is incompatible with sin in dominion, it purifies the heart, Acts 15:6 cleanses the conscience,
Heb. 9:14 crucifies the affections and lusts of the flesh, Gal. 5:24 is not content with the concealment, but ruin of corruptions.
7. And lastly, Gifts must leave us at last. "Whether there be knowledge that shall cease. All flesh is grass, and the goodliness of it as the flower of the grass; the grass withereth, the flower fadeth, but the word of the Lord abideth for ever," Isa. 40:6, 8. Many times they leave a man before death. One knock, if it hit right, (as one saith) may make a wise man a fool: but, to be sure, they all leave us at death. "Doth not his excellency which is in him go away?" Job 4:21 yea, then all natural excellency departs: Death strips the soul of all
those splendid ornaments; then the rhetorical tongue is struck dumb; the nimble wit and curious fancy shall entertain your ears with no more pleasant discourses. Nunquam jocos dabis, as Adrian said to his departing soul; but grace ascends with the soul into eternity, and there receives its perfection, and accomplishment. Gifts take their leave of the soul as Orpah did of Naomi; but grace saith then, as Ruth, Where thou goest I will go, and, where thou lodgest I will lodge, and nothing shall separate thee and me. Now put all this together, and then judge whether the apostle spoke hyperboles, when he said, "Covet earnestly the best gifts, and yet I shew unto you a more excellent way," 1 Cor. 12 ult. And thus you have the choiceness of these principles also.
REFLECTIONS
The lines are fallen to me in a pleasant place, may the gracious soul say: How defective soever I am in gifts, yet blessed be the Lord who hath sown the true seeds of grace in my heart. What though I am not famed and honoured among men, let it suffice me that I am precious in the eyes of the Lord. Though he hath not abounded to me in gifts of nature, "Yet blessed be the God and Father of my Lord Jesus
Christ, who hath abounded to me in all spiritual blessings, in heavenly places in Christ Jesus," Eph. 1:3. Is not a true jewel, though spurned in the dirt, more precious than a false one, though set in gold? Why art thou troubled, O my soul, for the want of these things which reprobates may have? and art not rather admiring and blessing God for those things which none but the darlings and favourites of heaven can have? Is not an ounce of pure gold more valuable than many pounds of gilded brass? What though the dews of Helicon descend not upon my head, if in the mean time the sweet influences of Sion fall upon my heart? O my God! how much soever others are elated by the light of their knowledge, I have cause, with
humility to adore thee for the heavenly heat with which thou hast warmed my affections.
Pause a while, my soul, upon this point: With what seed is my heart sown, and of what kind are those things wherein I excel others? Are they indeed special seeds of grace, or common gifts and natural excellencies? If the latter, little cause have I to pride myself in them, were they ten thousand times more than they are. If these things be indeed the things that accompany salvation, the seed of God, the true and real work of grace, then, (1.) How comes it to pass that I never found my throes, or travailing pangs in the production of them? It is affirmed and generally acknowledged, that the new creature is never brought forth without such pain and compunctions of heart, Acts
2:37. I have indeed often felt an aching head, whilst I have read and studied to increase my knowledge: But when did I feel an aching heart for sin? O I begin to suspect that it is not right. Yea, (2.) And my suspicion increases while I consider that grace is of an humbling nature, 1 Cor. 15:10. Lord, how have I been elated by my gifts, and valued myself above what was meet? O how have I delighted in the noise of the Pharisee's trumpet! Mat. 6:2. No music so sweet as that.
Say, O my conscience, have I not, delighted more in the theatre than the closet? In the praise of men than the approbation of God? O how many evidences dost thou produce against me! Indeed these are sad symptoms that I have shewed thee, but there is yet another, which renders thy case more suspicious yet, yea, that which thou canst make no rational defence against, even the ineffectualness of all thy gifts and knowledge to mortify any one of all thy lusts. It is beyond all dispute, that gifts may, but grace cannot consist without mortification of sin, Gal. 5:24. Now what lust hath fallen before these excellent parts of mine? Doth not pride, passion, covetousness, and indeed the whole body of sin, live and thrive in me as much as ewer?
Lord, I yield the cause, I can defend it no longer against my
conscience, which casts and condemns me, by full proof, to be but in a wretched, cursed, lamentable state, notwithstanding all my knowledge and flourishing gifts. O shew me a more excellent way.
Lord! that I had the sincerity of the poorest saint, though I should lose the applause of all my parts; with these I see I may go to hell, but without some better thing no hope of heaven.
THE POEM GREAT difference betwixt that seed is found, With which you sow your sev'ral plots of ground.
Seed-wheat doth far excel in dignity The cheaper barley, and the coarser rye:
Tho' in themselves they good and wholesome are, Yet these with choicest wheat may not compare.
Men's hearts, like fields, are sow'd with different grain, Some baser, some more noble, some again Excelling both the former, more than wheat
Excels that grain your swine and horses eat.
For principles of mere morality, Like cummin, barley, fitches, pease, or rye, In those men's hearts are often to be found,
Whom yet the scriptures called cursed ground; And nobler principles than these, sometime
Call'd common grace, and spiritual gifts, which shine In some men's heads, where is their habitation;
Yet they are no companions of salvation.
These purchase honour both from great and small:
But I must tell thee, that if this be all, Tho' like an angel in these gifts you shine
Amongst blind mortals, for a little time; The day's at hand, when, such as thou must take
Thy lot with devils in th' infernal lake But principles of special, saving grace,
Whose seat is in the heart, not head, or face; Like solid wheat sown in a fruitful field,
Shall spring, and flourish, and at last will yield A glorious harvest of eternal rest, To him that nourish'd them within his breast.
O grace! how orient art thou! how divine!