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o upor-them. To set our mind thus upon the creature is to • discourse with the creature; the queftions which man allis

of a beasts are only his own' meditations. Again, the creatuces teach us ; when we in meditation, make our collections,

and draw down a demonftration of the power, wisdom; and goodnefs of God in making them, or the fraility of man . in needing them such conclusions and inferences are the teachings of the creatures.'

Common objects (faith another) may be improved two ways ; viz. In an argumentative, and in a representative way; by reasoning from them, and by viewing the refemblance that is betwixt them and spiritual matters.

First, In meditation argue thus, as in the present cafe and fimilitude of the apostle. If an husbandman upon the ordinary principles of reason can wait for the harvest, Thall nor I wait for the coming of the Lord? The day of refreshing; the corn is precious to him, and so is the coming of Christ to me. Shali he be fo patient, and endure so much for a little corn? And not I for the kingdom of heaven? He is willing to stay till all causes have had their operations, till he hath received the former and the latter rain"; and shall not I, till the Divine decrees bé accomplifhed?

Secondly, In meditation, make the resemblance, and difcourse thus within yourselves : This is my feed-time, heaven is my harvest; here I must labour and toil, and there reft. I fee the husbandman's life is a great toil: no excellent thing can be obtained without labour, and an obstinate patience. I see the feed must be hidden in the furrows, rotten and corrupted, e'er it can spring forth with any increase. Our hopes. are hidden, light is fown for the righteous; all our comforts are buried under the clods, and after all this there inust be long waiting, we cannot fow and reap in a day; effects cannot follow, till all neceffary causes have first wrought. It. is not in the power of husbandmen to ripen fruits at pleasure, our times are in the hands of God, therefore it is good to wait; a long-suffering patience will reap the desired fruit. Thus you have some hints of this heavenly art of improving the creatures.

The motives inducing me to this undertaking, were the Lord's owning with fome fuccefs, my labours of a like nature, together with Navigation Spic the desire and inclination (ftirred up in ritualized.

*A 2 + Dr. Manton.

me, I hope, by the Spirit of the Lord, to devote my vac hours to his service in this kind.) I considered, that if Pharisees in a blind zeal to a faction, could compass fea au land to profelyte men to their party, though thereby they mae them sevenfold more the children of the devil than before ; ho much more was I obliged, by true love to God, and zeal to th everlasting happiness of fouls, to use my uttermoft endeavours both with reamen and husbandmen, to win them to Chrift, and thereby make them more than seventy-seven fold happier than before? Not to mention other encouragements to this work, which I received from the earneft defires of some reverend and worthy brethren inviting thereunto; all which I hope the event will manifest to be a call from God to this work.

Iconfess I met with some discouragement in my first attempt, from my unacquaintedness with rural affairs; and because i was to travel in a path (to me) untrodden; but having once engaged in it, those discouragements were foon overcome: and being now brought to what you here see, I offer to your hands these first-fruits of my spare hours.

I presume you will account it no disparagement, that I de. dicate a book of husbandry to gentlemen of your quality. This is spiritual husbandry, which here is taught you, and yet I tell you, that great persons have accounted that civil 'employment (which is much inferior to this) no disparagement to them. “The king himself is served by the field,” Eccles. v. 9. Or, as Montanus renders the Hebrew text, Rex agro fit fervus ; The king himself is a fervant to the field. Ănd of king Uzziah it is written, 2 Chron. xxvi. 10. “ That he “ loved husbandry.” And Amos vii. 1. we read of the King's mowings. Yea, Pliny hath observed, that corn was never fo plentiful at Rome, as when the same men tilled the land that ruled the commonwealth. Quah gauderet terra laureato vomere, fcilicet et aratore triumphali ; as though the earth itself rejoiced in the laurelled plow-share, and the triumphant plowman,

What pleasure you will find in reading it, I know not ; but to me it hath been a pleasant path, from first to laft; who yet have been at far greater expence of time and pains in compiling it, than you can be in reading it. The husbandman's work, you know, is no easy work, and the spiritualizing of it hath greater difficulties attending it; but yet the pleasure bath abundantly recompensed the pains. I have found Erasmus his obfervation experimentally true; Qui litteris addicti sumus, animi laffitudinem a ftudiis gravioribus contractum ; ab iifdem Tudiis, fed amoenioribus recreamus : Those that are addicted to

ftudy, (faith he) when they have wearied their spirits with study, can recreate them again with study, by making a diversion from that which is severe and knotty, to some more facile and pleasant subject.

But to hear that God hath used and honoured these papers to the good of any foul, will yield me the highest content and satisfaction imaginable.

May you but learn that leffon, which is the general scope and design of this book, viz. How to walk with God from day to day, and make the several objects you behold, scalae et alae, wings and ladders to mount your souls nearer to him, who is the center of all blessed fpirits. How much will it com• fort me, and confirm my hope, that it was the call of God indeed, which put me upon these endeavours !

O Sirs ! What an excellent thing would it be for you, to make such holy improvements of all these earthly objects which daily occur to your senses, and cause them to proclaim and preach to you divine and heavenly mysteries ; whilst others make them groan, by abusing them to fin, and subjecting them to their lufts. A man may be cast into such a condition, wherein he cannot enjoy the blessing and benefit of a pious and pow. erful ministry ; but you cannot (ordinarily) fall into such a condition, wherein any thing (excepting a bad heart) can deprive you of the benefits and comforts of those excellent fermons, and divinity lectures, which the creatures here offer te preach and read to you.

Content not yourselves, I beseech you, with that natural sweetness the creatures afford; for thereof the beasts are capable, as much, if not more, than you ; but use them to those spiritual ends you are here directed, and they will yield you a sweetness far transcending that natural sweetness you ever relished in them; and indeed, you never use the creatures as their Lord'so till you come to see your Lord, in and by them. I confess the discoveries of God in the word are far more excellent, clear, and powerful ; " He hath magnified his word above all his 46 name.” And therein are the unsearchable riches of Christ, or rich discoveries of that grace that hath no footsteps in nature, as the apostle's expression signifies, Ephef. iii. 8.

And if that which might be known of God by the creatures, leave men without excuse; as it is manifest, Rom. i. 20. How inexcufable then will those be, who have received not only the teachings of the creature, but also the grace of the gospel in vain ! "How shall we efcape, if we neglect so great salvation ?"

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They that are careless in the day of grace, shall be speechless in the day of judgment. · I am sensible of many defects in these papers (as well as in myself;) they have doubtless a taste of the distractions of the times wherein they were written ; uor was I willing to keep them so long under-hand, as the accurateness and exactness with which such a subject ought to be handled, did require. Had I designed my own credit, I should have observed that counsel, Nonumque prematur in annum, (i.e.) To have kept it much longer under the file, before I had exposed it to public view ; but I rather inclined to Solomon's counsel, “ Whatever thy so hand finds out to do, do it with all thy might; for there is “ no wisdom, nor knowledge, nor device in the grave, whither “ thou art going,” Ecclef. ix. 10, • I apprehend a necessity of some such means to be used, for the instruction and conviction of country-people ;, who either are not capable of understanding truth in another dialect, or at least are lefs affected with it. The proposition in every chap ter consists of an observation in husbandry; wherein, if I have failed in using any improper expression, your candour will cover it, and impute it to my unacquaintedness in rural affairs :

- In magnis voluise fat eft. The reddition or application, you will find (I hope) both pertinent and close. The reflections serious, and such (as I hope) your consciences will faithfully improve. I have shut up every chapter with a Poem, an innocent bait to catch the reader's foul.

That of Herbert is experimentally true :
A verse


find him that a sermon flies, And turn delight into a sacrifice. I should never have been persuaded (especially in this scribling age, wherein we may complain with the poet, ,

Scribimus indocti, doflique poemata paffim,) to have set my dull fancy upon the rack to extort a poem to entertain my reader; for I cannot say with Ovid, Sponte fua carmen, &c. but that I have been informed, that many feamen, induced by the pleasure of a verse, have taken much pains to learn the poems in their compass by heart; and I hope both the children at home, and the servants in the fields, will Jearn to exercise themselves this way also. O, how much better will it be fo to do, than to stuff their memories with obe scene ballads, and filthy fongs, which corrupt their minds, and dispose them to much wickedness by irritating their natural

corruption ! But these are purer flames, you will find nothing here of such a tendency.

'Tis guilt, not poetry, to be like thofe,
Whole wit in verse is downright fin in prose.
Whose studies are prophaneness, as if then
They only were good poets, when bad men.

D. DIGS. I shall add no more, but to beg that God who instructeth the husbandman in his civil calling, to teach him wisdom spiritually to improve it; and particularly, that you may reap a crop of much fpiritual benefit, from that seed which is here sown by the hand of the Lord's unprofitable servant, and in him,

Your very affectionate
Friend and servant,



WHERE are three things wherein (as it hath been said, chiefly confift: Prayer, temptation, meditation : Meditation is the subject of the following manual. The object of meditation is twofold. First, The word. Secondly, The works of God. The works of God are twofold. First, Internal. Secondly, External. The external works of God are twofold. First, Of creation. Secondly, of providence. The works of profidence are likewise twofold. First, In things civil, the Lord ordering and over-ruling all the affairs and motions of single persons, families and nations, in a fubferviency to his own moft holy ends, designs and purposes. Secondly, In things natural, the Lord instructing the husbandman to discretion, and teaching him how to dress and till the earth, that it may give feed to the fower, and bread to the eater; as also how to breed up and manage the beasts of the field, both greater and lelier cattle, for the use and service of man.

Meditation upon this lower part of the works of God, and his wonderful providences about them, may raise our souls very high; and while we wisely consider these natural things, we may grow more and more wise, in and for spirituals and eterrals.

The worthy and ingenious Author of the ensuing discourse;

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