Upon the feed-corn,
TheHeavenlyUse of EarthlyThings.
CHAP.
VIII, Upon the Seed-Corn.
The choicest wheat is still referv'dfor feed, Butgracious principles are choice indeed.
OBSERVATIΟΝ.
USBANDMEN are very careful and curious abouttheir feed-corn, that itmaynot only be clean and pure, but the peſt andmoſt excellent of its kind.
Ifa. xxviii. 25. "He " caſteth in the principal wheat."
If any be more full and weighty than other, that is reſerved for ſeed.
It is uſualwith husbandmen to pick and leaſe their feed-corn by hand, that theymay ſeparate the cockel anddarnel, and all the lighter and hollow grains from it, wherein they manifeſt their difcretion; for, according to the vigour and goodness of the feed, the fruit and production is like tobe.
APPLICATION .
HE choice, and principal feed-corn, withwhich the fields are ſowed, after they are prepared for it, doth admirably ſhadow forth thoſe excellent principles of grace infused intothe regenerate foul.
Their agreement, as they are both ſeed, is obvious, in the ten following particulars, and their excellency above other principles inſevenmore.
1. The earth at firſt naturally brought forth corn, and every feed yielding fruit, without human induſtry; but ſince the curſecameupon it, itmust beplowed and ſowed, or no fruit canbe 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 deſart is of corn.
2. The earlier the feed 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 thebud, grace is thereby exceedingly advantaged.
It was Timothy's fingular advantage, that he knew the Scriptures of achild.
3. Froſts and ſnows conduce verymuch to the well-rootingof the feed, and makes it ſpread, and take root muchthe better. Sodo ſanctified afflictions, which usually the people ofGodmeetwith after their calling, and often in their very feedtime.
1 Thef. i. 6. " And you became followers of us " andof the Lord, having received the word in much amic- " tion." But if theyhave fair weather then, to be furethey
VOL. VI.
Husbandry Spiritualized ; or, ſhallmeet with weather hard enough afterwards. Heb x. 32.
" But call to remembrance the former days, inwhich, after ye " were illuminated, ye endureda great fight of afflictions."
4. When the feed is caſt into the earth, it must be covered up by the harrow, the uſe whereof, in husbandry, is not only tolayaplain floor (as they ſpeak) but toopen, andlet in the corn tothe boſom of the earth, and there cover it up for its fecutity from birds that woulddevour it. Thus doth the moſt wiſeGodprovidefor the ſecurityofthat gracewhich he at firſt diſſeminated in the hearts of his people. He is as well the finiſher, as the author of their grace, Heb. xii. 2. and of this theymay be confident, thathe that hathbegun a good work inthem, willperformitunto the day of Chriſt. The care of Godoverthegraces of his people, is like the covering of the feedfor ſecurity.
:5. Seed-corn is in its own nature ofmuch morevalueand worth thanother corn; the husbandman casts inthe principal. wheat. So are the feeds ofgrace ſown inthe renewed foul, for itiscalledthefeed ofGod, 1John iii. 9.Thedivinenature,2Per.. i. 4. One dram of grace is far beyond all the glory of this world; it is more precious than goldwhich periſhes.
I Pet. i. 7. " The price of it is above rubies, and all that thou canſt "defire is not tobe comparedwith it," Prov. iii. 15.
6. There is a greatdeal of ſpirit and vigour in a little feed, thoughitbe ſmall inbulk, yetit isgreat in virtue and efficacy.
Gracious habits are alſo vigorous and efficacious things.
Such is their efficacy that theyovercome the world, rJohn v. 4.
" Whatſoever isborn ofGodovercometh the world."
They totallyalter and change the perſon inwhom they are. "He " that perfecuted us in times paſt, now preacheth the faith
" which he once deſtroyed."
They enable the foul todo and fuffergreat things forGod, Heb.xi. 33, 34, 35.
7. The ſtalk andear are potentially and virtually in a ſmall grainof corn. Soare all the fruits of obedience which believers afterwards bring forth to God, virtually contained in thoſehabits or feeds of grace.
Itis ſtrange to confider, that fromamustardseed(which, as Chriſt ſaith,is the least ofall feeds) ſhouldgrow ſuch great branches, that the birds ofthe air may buildtheir neſts in them. Surely, the heroical and famous acts andatchievements of the moſt renowned believers ſprang from ſmall beginnings at firſt, tothat eminency andglory.
8. The fruitfulness of the feeddepends upon the fun and rain, by which they are quickened, as is opened largely inthe next chapter. And the principles ofgrace inus have as ne
TheHeavenlyUse ofEarthly Things..
cellaryadependence upon the aſſiſting and excitinggracewithFor though it be true, theyare immortal feed ; yet thatis not ſo much from their own strength as from thepromiſesmade tothem, and that conſtant influx fromabove, by which they are revived and preſerved fromtime to time. out us.
9. The feed is fruitful in ſome foils more than inothers, profpersmuch better, andcomes ſooner to maturity.
Sodoth graces thrive better, and grow fafter in fome perſons than in others. " Your faith groweth exceedingly," 2 Theff. i. 3.
" Whilst the things thatare inothers are ready to die," Rev. iii. 2. Though no man's heartbe naturallyakind foil tograce, yetdoubtleſs grace is more advantagedin ſomediſpoſitions than inothers.
10. And laſtly, their agreement, as feed, appears inthis, the feed-cornis ſcattered into all parts of the field, as proportionablyand equally as maybe.
So is grace diffuſed into allthe faculties, judgment, will, and all the affections are fowed with theſenewprinciples."TheGod ofpeace ſanctifyyou wholly,"
1Theff. v. 23.
Andthus you ſee, whyprinciples of grace are calledfeed.
Now, in the next place, (which is the ſecond thing promifed, andmainlydeſignedinthis chapter) to ſhewyou the choiceneſs and excellency of theſe holy principles with which ſanctified foulsare embelliſhed and adorned; and to convince you that true grace excells all other principles, bywhichother perfons are acted, even as the principal wheatdoth the chaff, and refuſe ſtuff, I mallhere inſtitute acomparison betwixt grace and the moſt ſplendid, common gifts in the world, and its tranfcendent excellency, above them all, will evidently appear in ſeven following particulars.
1. The moſt excellentcommon giftscomeoutofthe common treaſury of God'sbounty, and that in a natural way.
They arebut the improvement ofaman's natural abilities, (or as one calls them) the ſparks of natureblown up by the wind of a more benign and liberal education; but principles of grace are ofadivine andheavenly original and extraction,not induced or raiſed from nature, but fupernaturally infused by the Spirit from on high, John iii. 6. " That which isborn ofthe fleth is
" fleſh, and that which is born of the Spirit is ſpirit." When afoul is fanctifiedbythem, " he partakes of the divinenature,"
2Pet. i. 4. " Isborn notofflesh,norofblood, nor ofthe willof 46 man, but of God," John i. 13.
In this reſpect they differ from gifts, as theheavenlymannawhichwas raineddown from A K2
Husbandry Spiritualized; or, heavendiffers from common bread, which, by pains and induſtry, the earth produces in anaturalway.
2. The beſt natural gifts afford not that ſweetneſs and folid comfort tothe foulthat grace doth; they are but a dry ſtalk that affords no meat for a foul to feed on. Amanmayhave an underſtanding full oflight, andanheart voidofcomfort atthe ſame time; but grace is a fountain ofpureft living ſtreams of peaceand comfort, I Pet. i. 8. " Believing, we rejoice, with " joy unſpeskable and full ofglory: light is fown for the " righteous, andjoy for theupright in heart."
All true pleafures and delights are ſeminallyingrace, Pfal. xcvii. 11. They are fown for them in theſe divine and heavenly graces, which are glory in the bud.
3.Giftsadornthe perſon,butdonot ſecure the foul fromwrath. Amanmay be admired for them amongmen, and rejectedeternally by God. Who can confiderately read that Like a precious ftone in a toad's bead. fixth chapter of the Hebrews, andnottremble tothink inwhat a forlorn cafeafoulmay be, thoughſet off and accomplished with the rareſt endowments of this kind!
Mar. vii. 22. We read, that many ſhall ſay to Chriſt in that day, " Lord, Lord, have we not prophefied inthy name, and " inthy name caft 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. xxxiii. What rare and excellent parts had the Scribes and Phariſees ? Who upon that account, were ſtiled Principesfeculi, the princes of the world,
1Cor. ii. 8.
What profoundand excellentpartshadthehea. thenjagesandphilosophers ? Theſe things are ſo far from fecuringthe foul against the wrath to come, that they often expoſe ituntowrath, and are as oil to encreaſe the eternal burnings ; butnow gracious principles are the τα εχωμένα στηλίαν, as the apoſtle calls them,Heb.vi. things thataccompany andhave falvation in them.
These are the things onwhich the promises of falvation run; and theſe treasures are never found but in elect veſſels. Glory isby promiſe aſſuredand made over tohim that poffefſes them.
There is but a littlepointoftime betwixthim andtheglorified ſpirits above. And howinconfiderable amatter is a littletime, which contracts andwinds up apace ? For now is ourfalvation nearer than whenwe believed.
Andhence the fcripture ſpeaks of them as already ſaved, Rom. viii. 24.
We are ſaved by hope," becauſe it is as fure as if we were inheaven. We are madeto fitinheavenlyplaces.
4. Gifts maydamnifythe perfonthat poſſeſſes them, and it
TheHeavenlyUse of Earthly Things...
maybebetter inreſpect ofa man's own conditionhehad never had them.
Knowledge (faith the apostle) puffeth up, 1 Cor. viii. 1. makes the foul proud and flatulens. It is a hard thing to know much, and not to know it too much.
The faint's knowledge is better than the ſcholar's ; for he hath his own heart instead of acommentary to help him.
Ariftotle ſaid, a little knowledge about heavenly things, though conjectural, is better than much of earthly things, though certain.
" worldbywisdom knew notGod," (faith the apoſtle, 1 Cor.
"The i. 12.) i. e. Their learning hanged in their light, they were toowife to ſubmit tothe ſimplicity of the goſpel.
The excellent parts of the old heretics didbut ſerve to midwife into the worldthemonstrous birth of foul-damning herefies.
Cupit abs te ornari diabolus, as Auſtin ſaid tothat ingenious young ſcholar; the devil deſires tobe adorned by thee. But now grace itſelf is not fubject to ſuch abuſes, itcannotbethe proper univocalcause of any evil effect : itcannotpuff upthe heart, but always humbles it, nor ſerve the devil's deſigns, but ever oppoſes them.
5. Gifts may be givenamanfor the fake of others, and not out ofany love to himself; they arebut as an excellent diſh of meatwhich a man ſends to a nurse, not for her fake, fo much as for his child that fucks her.
God, indeed, makes uſe of them todo his children good, the church is benefited by them, though themselves are but like cooks, they prepare excellent diſhes, on which the faints feed, and are nourished, though themselves taſte themnot.
They aredona miniftrantia, nonfanctificantia, miniſtring, but not fanctifying gifts, proceedingnot fromthe good-willofGod to him that hath them, but tothoſe hebenefits bythem. AndO what aſad confideration will this be oneday to fuch a perſon, tothink, I helped ſuch a foul toheaven, while I myselfmuſt lodge in hell ?
6. Sin inthe reign and power of it, may cohabit with the moſt excellent patural gifts under the fame roof, I mean in the fameheart. Amanmay havethe tongue ofan angel, and the heart of a devil. The wisdom of the philoſophers (faith Lactantius) non excindit vitia fed abfcondit, did not root out, but hide their vices. The learned Pharifees werebut painted ſepulchres. Gifts arebutas afair glovedrawn over a foulhand :
Butnow graceis incompatiblewith finin dominion, it purifies the heart, Acts xv. 6. cleanſes the confcience, Heb. ix. 14. crucifies the affections and lufts of the flesh, Gal. v. 24. is not contentwith the concealment, but ruin of corruptions.
7. And lastly, Gifts muſt leave us at last.
Whether th
Husbandry Spiritualized; or, " beknowledge, that ſhall ceaſe. All fleſh isgraſs, and the " goodliness of it as the flower of the grass ; the grafs wither- " eth, the flower fadeth, but the word of the Lord abideth
" for ever," Iſa. xl. 6, 8. Many timestheyleave amanbefore death. Oneknock, if it hit right, (as one faith)may make a wife man a fool; but, to be fure, they all leave us at death.
" Doth not his excellency which is inhimgoaway ?" Job iv.
21. yea, then all natural excellency departs: Death trips the foul ofallthoſe ſplendid ornaments; then the rhetorical tongue is ſtruckdumb; the nimble wit, and curious fancy, ſhall entertain your ears with no more pleasant diſcourſes.
Nunquam jocosdabis, asAdrian ſaid tohisdepartingfoul; but grace aſcends with the foul into eternity, and there receives its perfection, and accomplishment.
Gifts take their leave of the foul, as Orpha did of Naomi; but grace faith then, asRuth, Where thou goeſt I will go, and, where thou lodgeft I will lodge, and nothingshall separate thee and me. Now put all this togther, andthenjudgewhetherthe apoſtleſpoke hyperboles, whenhe faid, "Covet earneſſly the beſt gifts, and yet I ſhewuntoyou
" a more excellent way,"
1 Cor. xii. ult. Andthus youhave the choiceneſs oftheſe principles alſo.
REFLECTIONS .
The lines are fallen tome in a pleaſant The gracious place, may the gracious foul ſay: Howdefoul's reflection. fective foever I am in gifts, yet bleſſed be the Lord, who hath ſownthe feeds of truegrace in myheart.
What though I amnot famed, andhonoured among men, let it fuffice me that I am precious in the eyes of the Lord.
Though hehath not abounded to me ingifts of nature, " Yet " bleſſed be the God and Father of my Lord Jesus Chriſt,
" whohath abounded tomein all ſpiritual bleſſings, inheaven- " ly places in Chriſt Jeſus," Eph. i. 3. Isnot a truejewel, though ſpurned inthe dirt, more precious than a falſe one, though ſet ingold ? Why art thou troubled, O my foul, for thewant 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 ofpure goldmore valuable than many pounds of gilded braſs ? What though the dews of Helicon deſcend not uponmy head, ifin the meantime the ſweet influences ofSion fall upon my heart ? O my God ! how much foever others are elatedby the light of their knowledge, Ihave cauſe, with humility, to adore thee for the heavenly heat with which thou haſtwarmedmy affections.
TheHeavenlyUse ofEarthly Things.
Pauſe a while, my foul, upon this point :
With what feed is myheartſown, and ofwhat The deceived kindare thoſe things wherein I excel others ? foul's reflection.
Arethey indeed ſpecial ſeeds ofgrace, or com mon gifts, andnatural excellencies ? If the latter, little cauſe have I topride myself in them, were they ten thousandtimes more than they are.
Iftheſe thingsbe indeed the things that accompany falvation, the feed of God, the true and real work of grace, then, (1.) How comes it topaſs that I never found any throws, or travailingpangs inthe production ofthem ? It is affirmed, and generally acknowledged, that the new creatureisneverbrought forth without fuch painand compunctions of heart, Acts ii. 37. Ihave indeed often felt an aking head, whilſt Ihave read and ſtudiedto increaſe my knowledge? But whendidI feel anakingheart for fin ? OIbegin tofuſpect,that it is not right.
Yea, (2.) And my ſuſpicion increaſes while I confiderthatgrace isofanhumbling nature, 1Cor.xv. 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. vi. 2. No muſic ſo ſweet as that.
Say, O myconfcience, have Inotdelightedmore in the theatre than the cloſet ? In the praiſe of men, than the approbation ofGod ? Ohowmany evidences doſt thou produce againft me ? Indeed theſe are ſad ſymptoms thatI have ſhewed thee, but there isyet another, which renders thy cafe more ſuſpicious yet, yea, that which thou canſt make no rational defence againſt, eventhe ineffectualneſs of allthy gifts and knowledge tomortifyanyone of all thy lufts.
It is beyond all difpute, that gifts may, but grace cannot confift without mortification offin, Gal. v. 24. Now what luſt hath fallen before theſe excellent parts of mine? Doth not pride, paffion, covetouſneſs, and indeed the whole body of fin, live and thrive in me as much as ever ? Lord, I yield the cauſe, I can defend it no longer against my confcience, which cafts and condemns me, byfullproof, tobe but ina wretched, curſed, lamentable flate, notwithstanding all my knowledge, and flourishing gifts. O hew me a more excellentway. Lord! that I had the fincerity ofthe pooreſt ſaint, though I ſhould loſe the applause ofall my
: parts; with theſe I ſee Imaygotohell, but without fome berterthingnohope ofheaven.
The POEM.
CREAT difference betwixtthat feedisfound, With which you fow your fev'ral plots ofground,
Husbandry Spiritualized; or,
Seed-wheat doth far excel indignity The cheaper barley, and the coarfer 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 diff'rent grain, Somebaſer, 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 ſcripture calleth curſedground ; And nobler principles than theſe, ſometime
Call'd commongrace, 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 fromgreatand ſmall :
But I muſt tell thee, that ifthis be all, Tho' like an angel in theſe gifts thou ſhine
Amongst blind mortals, for a littletime ; Theday's at hand, when, ſuch as thou must take
Thy lot with devils in th' infernal lake.
But principles of ſpecial ſavinggrace, Whoſe ſeat is in theheart, not head, or face;
Like ſolidwheat ſown in a fruitful field, Shall ſpring, and flourish, and at laſt will yield
Aglorious harvest of eternal reſt, To him that nouriſh'd them within his breast.
Ograce ! how orient art thou ! how divine !
What is the gloryof all gifts to thine !
Diſſeminate this feed within my heart, MyGod, I pray thee, tho' thou mouldſt impart
The leſs ofgifts; then I may truly ſay, That thou haſt ſhew'd me the more excellent way.
CHAP.
IX.
Upon ſpringing-weather after ſeed-time.
By heaven's influence cornandplants dofpring, God'sshow'rs ofgrace do make hisvalleysfing.
OBSERVATION.
HE earth, after that it is plowed and fowed, mustbe T watered, and warmed with the dews and influencesof
The HeavenlyUse of Earthly Things. heaven, or no fruit can be expected.
IfGod do not open to youhis good treaſure, the heavens to give rain untothe land in its feaſon, and bless all the work of your hands, as it is
Deut. xxviii. 12. the earth connot yield her increaſe.
The order anddependenceofnatural cauſes in the production of fruit, isexcellently described,Hof. ii. 21, 22. " I willhearthe heavens,
" and they ſhall hear the earth; and the earth thall hear the " corn, andwine, and oil, and they ſhall hear Jezreel." Jezreel muſthavecorn, and wine, and oil, ortheycannot live ; they cannothave itunless theearth bring it forth; the earth cannot bring it forth without theheavens ; the heavens cannot yielda drop unlessGod hear them, that is, unlock and open them.
Nature, and natural cauſes, are nothing else but the order • in which God works.'
This fome heathens, by the light of nature, acknowledged, and theretore when they went toplow in the morning, they did lay one hand upon the plow (to ſpeak their own part to be painfulness)and held up the other hand toCeres, the goddess ofcorn, to thew that their expectation ofplentywas from theirſuppoſeddeity †. I fear many
Chriſtians layboth hands tothe plow,and ſeldom lift up heart, or hand toGod, when about that work.
There was an hufbandman (faith † Mr. Smith) that always fowedgood feed, but never hadgood corn; at laſt aneighbour came tohim, andſaid,
Iwill tell you whatprobably maybethe cauſeof it; itmaybe (faidhe) you do not ſteep your feed: No, truly, faid the other, nor did I ever hear that feed must be ſteeped.
Yes, ſurely, faid hisneighbour, and I will tell youhow; it must be ſteeped in prayer. Whenthe party heard this, he thankedhim for his counfel, reformed his fault, and had as good corn as any man whatsoever.
Surely it is not the husbandman's, but God's ſteeps, thatdrop fatneſs.
Alma mater terra, the earth indeed is a fruitful mother, but the rain which fecundates, and ferti lizes it, hath no other FatherbutGod, Job xxxviii. 28.
APPLICATION.
S impoſſible it is (in anordinaryway) for fouls tobe made fruitful in grace and holiness, without the dews and influences of ordinances, and the bleſſing of Godupon them, as for the earth to yield her fruitwithoutthe natural
* Natura nihil aliud est quam divinorum operum ordo.
Berentius.
† Smith's EffexDove.
+ Weem's Cerem. Law.
VOL. VI.
Husbandry Spiritualized; or, influences ofheaven; for look, whatdews, ſhowers, and elear ſhinings after rain are to the fields, that the word and ordinances ofGod areto the fouls of men. " My doctrine ſhalldrop
6، 66 as the rain, myſpeech ſhalldiſtil as the dew, as the ſmall rain upon the tender herb, and as the ſhowersupon the graſs,"
Deut. xxxii. 2. " For as the rain cometh down, and the ſnow " from heaven, and watereth the earth, and maketh it bring
" forth and bud; ſo ſhall my word be that goeth forth of my " mouth," Ifa. lv. 10, 11. And as the doctrine ofthe goſpel is rain, ſogoſpel-minifters are the clouds in which thoſe heavenly vapours are boundup: the resemblance lies inthe following particulars.
" 1. The rain comes from heaven, Actsxiv. 17. " He gave us rainfrom heaven, and fruitful ſeaſons," &c.
The doctrine ofthe gospel is alſoof anheavenly extraction anddeſcent, they areheavenly truths which are brought to you in earthen veſſels, things that were hid inGod, and come from his boſom,
Eph . iii. 8, 9. What Nicodemus ſaid of Chriſt is, in a proportion, true ofevery faithful diſpenſer ofthe gospel, "Thou art
" a teacher come from God," John iii. 2.
You are not to lookuponthe truths which miniſters deliver, as the mereeffects and fruits of their inventions and parts, they are but the conduits through which thoſe celestial waters are conveyed to you. Itis allheavenly,theofficers are fromheaven, Eph . iv. 12. their doctrine from heaven, Eph iii. 8, 9. the efficacy and fuccels of it from heaven, 1 Cor. iii. 3. " What I received of the " Lord (faith Paul) thathave Idelivered unto you," 1 Cor. xi.
23. The famemayeverygoſpel-miniſter ſay too. That is the first:
And then, (2dly.) The rain fallsbydivine direction and appointment: "He cauſes it to rainuponone city, and not upon " another," Amosiv. 7. You shall oftenſee a clouddiffolve and ſpend itſelfupon one place, when there is not a drop within a few miles of it.
Thus is the goſpel ſent to ſhed its rich influencesuponone place, andnot upon another; it pours down ſhowers of bleſſings, upon one town or pariſh, whilft others are dry like the groundwhich laynear to Gideon's wet fleece.
" To you is the word of this ſalvation ſent," Acts xiii. 26.
Sent; itcomes not by chance, but by commiſſion and appointment, and it is ſent toyou by ſpecial direction.
Minifters can nomore go whither they pleaſe, than the failing, clouds can move against thewind. Paul and Timothy, two fruitful clouds
(that fentdownmany ſweet refreſhing ſhowers uponevery place い whither theycame) the Lord ſent them through Phrygia and
TheHeavenly Ufe ofEarthlyThings.
Galatia, butforbad them to preach the word inAfia, Acts xvi.
6. " Andwhen they eſſayed togo into Bithynia, the ſpirit fuf- " fered them not," v. 7.
But a man of Macedonia appears to Paul in aviſion, and prayed him, ſaying, " Come over toMa- " cedonia and help us," v. 9. Thus you fee how the mystical, aswell as the natural clouds are moved according to divine counſel; and though miniſters are not now diſpoſed to their reſpective places, in ſuch an extraordinary way, yet there is ſtill aſpecial hand ofthe ſpirit guiding their motions, which is feen partly in qualifying them for ſuch a people, and partly indrawingout their hearts to elect and call them, and inclining their hearts to accept the call.
3. There is agreatdealof difference inthe ſhowersofrain thatfall uponthe earth. Sometimes you have an haſty ſhower, which makes the ways float, and the ſtreets run, butit is gone preſently, theearth hath but little benefit by it; and ſometimes you have a ſweet, gentle, ſoaking rain, that moderately foaks to the root, and refreſhes the earth abundantly.
This is called thesmall rain, and the former, the great rain ofhis strength, Job xxxvii. 6. So it isin theſe ſpiritual ſhowers, the effects of ſome fermons (like a fudden ſpout of rain) are very tranfient, thattouch the heart a little for the preſent, by way ofconviction or comfort, but it fleets away immediately, Jam. i. 23 .
At other times the goſpel, like a ſettled moderate rain, ſoaks to the root, to the very heart.
So did that ſweet ſhower which fell, Acts ii. 37.
It ſearched the root, itwent tothe heart; the influences ofit are ſometimes abiding, anddo much longer remain in, and refreſn the heart, than the raindoth the earth.
There be effects left in ſome hearts,by ſome fermons andduties, that will never out of it as long as they live. " I will never
" forget thy precepts, for by them thou hast quickned me,"
Pfal. cxix. 93.
4. Therain is moſt beneficial to the earth, when there come fweet, warm fun-blaſts with it, or after it.
This the ſcripture calls " a clear mining after rain," 2 Sam. xxiii . 4. bywhich the feminalvirtue of the earth is drawn forth, andthen the herbs, flowers, and corn ſprout abundantly. So it is with goſpel ſhowers, when the fun of righteouſneſs opens upon poor fouts under the word, darting down the beams ofgraee and loveuponthem, whilftthey are attending on it, (juſt as you ſometimes ſee a ſweet ſhower fallwhile the fun shines out). O how comfortable is this ! and effectual to melt the heart ! And as the warm rain is moſt refreshing, fo when thewordcomes warmly,
Husbandry Spiritualized ; or, fromthe melting affections of the preacher, who imparts not only the goſpel, but his ownfoul with it, I Theſ. ii. 8. this doth abundantly more good thanthat whichdrops coldly from the lips of the unaffected ſpeaker .
5.Showers ofraindoexceedingly refresh the earth, as a man is refreſhedby a draught of water, when his ſpirits are even ſpent. O how welcome is a ſhower to the thirsty ground !
Hence the little hills are faid to rejoice on every fide, yea to ſhout for joy, and ſing when a ſhower comes, Pial Ixv. 12, 13.
But never were ſhowers of rain ſo ſweetly refreshing to the thirsty earth, as goſpel-ſhowers are to gracious hearts, Col. iv.
8. they comfort their very hearts.
What joy was there in Samaria, when the goſpel came to that place ? Acts viii. 8. It revives the foul, it is mel in ore, melos in aure, jubilum in corde, honey in the mouth, melody in the ear, and a very jubilee in theheart.
6. Rain is neceſſaryat ſeed-time, tomake readythe earth to receive the feed, Píal. lxv. 9, 10. " Thou vifiteft the earth, and " watereſt it; thou greatly inricheſt it with the river ofGod,
" which is fullofwater; thou prepareſt them corn, when thou " haſt ſo provided for it; thou watereft the ridges thereof a- " bundantly, thou ſettleſt the furrows thereof, thou makeſt it
" ſoft with ſhowers, thou bleſſeſt the ſpringing thereof." And this the ſcripture calls the former rain. Andas this is neceſſary about feed-time, ſo the latter rain is as needful about earingtime, to diſcloſe the ear, and tobring it to perfection ; both theſe are great bleſſings to the earth, and conduce to a pientiful harvest , Joel ii, 23, 24. " Be glad then ye children of Sion,
" andrejoice in the Lord yourGod, for he hath given you " the former rain moderately, and he will cauſe to come
" down for you the rain, theformer and the latter rain inthe " first month, and the floors ſhall be full of wheat, and the " fats ſhall overflow with wine and oil."
Thus the gospel hath adouble uſeand benefit alſo. It is neceſſary as the former rain at ſeed-time, it causes the firſt ſpringofgrace in the heart,
Pfal.xix. 7. And therecouldbe (in an ordinaryway) noſpring ofgrace without it, Prov. xxix. 18. And as this former rain is neceſſary tocauſe the firſt ſpring of grace, ſo alſo it hath the uſeof the latter rain toripenthoſe precious fruits of the ſpirit in the fouls of believers, Eph. iv. 11, 12, 13."Hegave ſome
" apoſtles, andſome prophets, and ſome evangelifts, and fome " paſtors and teachers, for the perfecting of the faints, for " the work of the miniſtry, for the edifying of thebody of " Chriſt, till we all come in the unity of the faith, and the
TheHeavenlyUse ofEarthlyThings.
" knowledge of the Son ofGod, to a perfectman, unto the " meaſure of the ſtature of the fulness of Christ."
Were all the elect converted untoGod, yet ſtill there wouldbe a necefſity of a goſpel-miniſtry.
7. After agreat glut ofrain, uſually there comes adrought; it is acommon country proverb, Wet and dry, pay oneanother.
And trulywhen a people are glutted with a fulness of goſpelmercies, it is uſualwithGodtoshut upand reſtrain the goſpelclouds, that, for atime at least, therebe nodews upon them, andthereby teach them toprizetheir deſpiſed(becauſe common) mercies at an higher rate. For as a goodman once faid, mercies are beſt known by theback, andmoſtprizedwhenmoſtwanted.
" In those days the word of the Lord was precious, therewas " no open viſion,"
I Sam. iii. 1.
It is with ſpiritual as with temporal food, flightedwhen plenteous, but if a famine once come, then every bit of bread is precious.
Jerufalem remembered in the days of her afflictions, and of her mitery, all her pleaſant things that the had in the days ofold, Lam. i. 7. It is both a finful and dangerous thing towantonize with goſpelmercies, and deſpiſe the plaineſt (if faithful) miniſters of the gofpel.
The time maycomewhen you may be gladof the plaineſt ſermon, from the mouth of the meaneſt ambaſſador of Chrift.
8. Toconclude,The prayers of faints are thekeys that open and ſhut the natural clouds, and cauſe them either to give out, orwith-hold their influences, Jam v. 17, 18. " Elias was aman
66 ſubject to like paſſions, as we are, and he prayed earnestly " that it might notrain, and itrained notonthe earth by the " ſpace of three years and fix months; and he prayed again,
" and the heavens gave rain, and the earth brought forth her " fruit." God hath ſubjected the works of his hands to the prayers of his faints, Ifa.xlv. II.
Prayer is alſo the golden key which opens theſe myftical gofpel-clouds, and diſſolves them into ſweet gracious ſhowers.
God willhave the whole work of the miniſtry carried on by the prayers ofhis people; they firſt obtain their minifters by prayer,
Lukex. 2. " Prayye the Lord of the harvest, to fend forth la- " bourers into the vineyard."
It is by the help ofprayerthat. theyare carried on, and enabled to exerciſe their miniſtry :
Theymay tell their people as a great general oncetoldhis foldiers, That he flew upon their wings.' " Pray for me, (faith
" thegreat apoſtle) that utterancemaybegiven me, that Imay " open mymouth boldly, tomake known the mysteries of the " goſpel," Eph. vi, 19. Yea, by the faints prayers it is, that
Husbandry Spiritualized; or, miniſters obtain the ſucceſs and fruits of their labours, 2Theff. iii. 1. " Finally, brethren, pray for us, that the word of the " Lordmayhave free courſe, and be glorified evenas it is with " you." And thus you have the metaphor opened. Now, O! that theſe truths might comedown in ſweet ſhowers uponthe hearts both of ministers andpeople, inthefollowing reflections.
REFLECTIONS .
1. Am I then acloud? And is mydoctrine as rain to water the Lord's inheritance ? And yet do I think it much to be toffed up and downby the furious winds and ſtorms ofperſecution ?
Do not I ſee the clouds above me in continual motions and agitations ? And ſhall I dream of a fixed, ſettled
Threereflections for gospelminifters. ſtate ? No; falſe teachers, who are clouds without rain, are more likely to enjoy that than I.
Which of all the prophets havenotbeen toſſed and hurried worſe than I? Acts vii. 52.
He thatwill not let men alone to be quiet in their luſts, must expect but little quiet frommeninthis life. But it is enough,
Lord, that a reſt remaineth for thy ſervant; let mebe ſo wife to ſecure a reſt to come, and not ſovain toexpect it on earth.
2. And, O that I might ſtudy thoſe inſtructing clouds, from which, as fromthe bottlesofheaven, God poursdown refreshingſhowers toquench andfatisfy the thirſty earth ! In thismay
Ireſemblethem,andcome amongst the people ofthe Lord," in " thefulnessofthebleſſingofthegoſpel of Chriſt,"Rom.xv. 29.
O letnot thoſe thirſty fouls thatwaitfor me as for the rain,Job xxix. 23. " return like the troops of Tema, aſhamed, with their
" heads covered," Job vi. 19. O that my lips might refreſh many! Let me never be like thoſe emptyclouds, which deceive thehopes of thirsty ſouls ; but letmy doctrine deſcend as the rain, and diſtil as the dew, and let thatplot ofthine inheritance which thou haſt aſſigned tome, be asa field which the Lord hath bleſſed.
3.Oncemore, lift upthineeyes totheclouds, andbehold, to howgreat an height the fun hath mountedthem, for by reaſon of their fublimity it is, that they are called the clouds of heaven, Matth. xxiv. 30.
Lord, let me be acloud ofheaven too:
Let my heart and converſationbeboth there! Who is more advantagedfor an heavenly life than I ? heavenly truths are the ſubjects of my daily ſtudy, and ſhall earthly things be the objects ofmydaily delights and loves ? God forbid that evermy earthlyconverſation ſhould contradict and ſhame myheavenly calling and profeſſion, Shine forth thou glorious funofrigh
TheHeavenlyUse of EarthlyThings.
teouſneſs, and my heart ſhall quickly be attracted andmounted above theſe viſible clouds, yea, andabove the aſpectable heavens.
1. Is the goſpel rain, and are its miniſters clouds ? Wo is me then, that myhabitation isuponthe mountains ofGilboa, where there are nodews ! Ah ſad lot, thatI ſhouldbe like
Gideon's dry fleece, whilst the ground round Three reflectionsfor private Chriftie ans.
Forthosethat wantagospelabout me is wetwith the dew of heaven ; O thou that commandeſt the clouds above, and miniſtry. openeſt the windowsofheaven,remember, and refreſh this parched wilderness, wherein I live, with ſhowers of grace, that we maynotbe as the heath in the defart, which feeth not whengood cometh, nor inhabit the parched places of the wildernefs .
2.OLord, thouhast caufed theheavens above me to be black with clouds, thou openeſt the Forthosethat enjoyagospelministry. celeftial cafements fromabove, anddailyfendest downſhowersofgofpel-bleffings :Othat Imight beas the parched earth under them ! Not for barrenneſs, but for thirſtineſs . Let me ſay, " My foul longeth, yea, even faint- " eth for the courts of the Lord :" that I might there fee the beautyof the Lord. Doth the ſpungy earth ſogreedily fuck up the ſhowers, andopen as many mouths as there are clefts in it, to receivewhat the cloudsdiſpenſe? And ſhall thoſe precious foul-enriching ſhowers fleet away unprofitably from me ?
If ſo, then, 3. What an account have Ito make for all thoſegoſpel-bleſſings that I have enjoyed ; for Forunprofitablehearers. all thoſe goſpel-dews and ſhowers wherewith I havebeenwatered ! Should Ibe foundfruitless at laſt, itwill fare better with the barren and uncultivated wilderneſs than with me; more tolerable for Indians and Barbarians that never heardthe gofpel,thanfor methat have been ſo aſſiduouſfly and plenteoufſly watered by it. Lord ! What a difference wiltthou
: putinthe great day, betwixt ſimple and pertinacious barrenneſs ?
Surely, if my root be not rottenneſs, ſuch heavenly waterings and influences as theſe willmake it ſprout forth into fruits of abedience.
The POЕМ.
HE vegetables here belowdepend There which the heavensdofpend Moſt bounteouſly upon them; to preſerve Their beingandtheir beauty.
This may ferve