The Husbandmans Designs.: The husbandmans calling showing the excellencies… by Richard Steele | AskReformation

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:449p. 226

And therefore this he should aim at in his Calling; why, here I am, here I work, and sweat, chiefly to please my God, who hath set my lines, and carved me out my employment; and hence even Servants must do service, with good will as to the Lord, and not to men; Eph. 6.7. as if God himself did every […] ing set the Husbandman his task, and at night survey his work: with what care and delight should such a man follow his business, that hath such a Master as God himself? Lord, says the Husbandman, I am but a mean creature, but yet I will honour thee, as well as a mean man may do; I'll work to please thee, and by consequence no harder nor easier than will please thee; I'll yoke and unyoke when thou wouldst have me, as exactly as I can discern by that prudence I have, and those rules of Religion to be observed to thee, and pity to the Creatures. When I come home I have but a mean feast, but yet Whether I eat or drink, or whatsoever I do, it shall some way be terminated in that end of ends, the Glory of God, 1 Cor. 10.31. When I go to bed, I will not forget that whether I wake or sleep I should live to thee, for thee, with thee, 1 Thief. 5.10. Though my work be mean, yet my aims are excellent; and brass gilded with God, will make it glister. A poor man with rich ends, is of good account in Heaven.

And therefore this he should aime at in his Calling; why, here I am, here I work, and sweat, chiefly to please my God, who hath set my lines, and carved me out my imployment; and hence even Servants must do service, with good will as to the Lord, and not to men; Eph. 6.7. as if God himself did every 〈…〉 ing set the Husbandman his task, and at night survey his work: with what care and delight should such a man follow his business, that hath such a Master as God himself? Lord, sayes the Husbandman, I am but a mean creature, but yet I will honour thee, as well as a mean man may do; I'le work to please thee, and by consequence no harder nor easier than will please thee; I'le yoke and unyoke when thou wouldst have me, as exactly as I can discern by that prudence I have, and those rules of Religion to be observed to thee, and pitty to the Creatures. When I come home I have but a mean feast, but yet Whether I eat or drink, or whatsoever I do, it shall some way be terminated in that end of ends, the Glory of God, 1 Cor. 10.31. When I go to bed, I will not forget that whether I wake or sleep I should live to thee, for thee, with thee, 1 Thef. 5.10. Though my work be mean, yet my aimes are excellent; and brass guilded with God, will make it glister. A poor man with rich ends, is of good account in Heaven.

:450p. 226–227

It is certain, that the holiest action of an Hypocrite, if you ravel it to the bottom, ends at self; and the meanest action of a Saint, ⟨p. 227⟩ends at God: for example, why doth the Hypocrite pray: that he may pass well with others, or satisfy the cries of his Conscience. And why aims he at these? That he may have repute without, or quiet within. And why doth he desire these? Why because they do gratify carnal self. On the other side, why doth the Husbandman work? to provide for his family. And why that? That he may educate and dispose his Children. And why so? That they may honour and serve their heavenly Father, when their Earthly Parents are dead and gone. Well then, let this End surmount all others, and be diligent and faithful in your Calling, to please that God who hath set you therein, and to glorify him, what in you lies, by setting forth his Wisdom, Power and Goodness, that when he changes your Countenances, and sends you away, you may sing that sweet song, John 17.4. Father, I have glorified thee on earth, I have finished the work which thou hast given me to do; And now Father glorify me with thy self.

It is certain, that the holiest action of an Hypocrite, if you ravel it to the bottom, ends at self; and the meanest action of a Saint, ⟨p. 227⟩ends at God: for example, why doth the Hypocrite pray: that he may pass well with others, or satisfie the cryes of his Conscience. And why aimes he at these? That he may have repute without, or quiet within. And why doth he desire these? Why because they do gratifie carnal self. On the other side, why doth the Husbandman work? to provide for his family. And why that? That he may educate and dispose his Children. And why so? That they may honour and serve their heavenly Father, when their Earthly Parents are dead and gone. Well then, let this End surmount all others, and be diligent and faithful in your Calling, to please that God who hath set you therein, and to glorifie him, what in you lies, by setting forth his Wisdome, Power and Goodness, that when he changes your Countenances, and sends you away, you may sing that sweet song, John 17.4. Father, I have glorified thee on earth, I have finished the work which thou hast given me to do; And now Father glorifie me with thy self.

:452p. 227–228¶2

II. The second design of the Christian ¹Husbandman, is, The Salvation of his Soul. This he studies upon night and day. He knows that estate is ill got that beggars the Soul; That Rent sorrily paid, that makes him run in arrears with God: And therefore ⟨p. 228⟩saving stakes in the world is his by-business, but saving his soul is his main business: For what will it profit a man to gain the whole world, and to lose his own soul? Mat. 16.26. what is he better, if he discharge all his debts, and die in Gods debt, and be cast into the prison of hell for ever? What welcome can he have to God, that hath done every thing but what was chiefly given him in charge? That is good counsel then for the Husbandman, Mat. 6.19, 20. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where Thieves break through and steal, but lay up for your selves treasure in Heaven. Nothing you can get in this world, that can be laid up safe; but if your soul be saved, that will be safe for ever.

II. THe second design of the Christian ¹Husbandman, is, The Salvation of his Soul. This he studies upon night and day. He knows that estate is ill got that beggars the Soul; That Rent sorrily paid, that makes him run in arrears with God: And therefore ⟨p. 228⟩saving stakes in the world is his by-business, but saving his soul is his main business: For what will it profit a man to gain the whole world, and to lose his own soul? Mat. 16.26. what is he better, if he discharge all his debts, and die in Gods debt, and be cast into the prison of hell for ever? What welcome can he have to God, that hath done every thing but what was chiefly given him in charge? That is good counsel then for the Husbandman, Mat. 6.19, 20. Lay not up for your selves treasures upon earth, where moth and rust doth corrupt, and where Thiefs break through and steal, but lay up for your selves treasure in Heaven. Nothing you can get in this world, that can be laid up safe; but if your soul be saved, that will be safe for ever.

1The Salvation of his Soul.

:453p. 228–229

You must remember, that you were not made to work and eat, but to save your souls in the first place. God hath no where promised, that if you seek the world, and the vanities thereof, the things of Gods Kingdom shall be added to you; but he hath promised, that if you Seek the Kingdom of God, and the righteousness thereof, all other things shall be added to you, Mat. 6.33. And theretherefore the Religious Husbandman will secure the main chance. I must part with my house and my ground, and my children, but my soul I must live with for ever, and that I will secure. I know many things are useful, but one thing is needful: And no care enters ⟨p. 229⟩deeper than the welfare of this; no cross lies heavier, than the hindrance of this. As in a common fire, a man will strive to save his building; but if he cannot, he would not lose his goods; yet if these go in the flame, he'll venture far to save his Cash, his Writings and his Jewels. So our Husbandman is careful of his other concerns, but his Soul, his Jewel, in the thickest of his business, he will endeavour to feed, and cure, and save, whatsoever it cost him.

You must remember, that you were not made to work and eat, but to save your souls in the first place. God hath no where promised, that if you seek the world, and the vanities thereof, the things of Gods Kingdom shall be added to you; but he hath promised, that if you Seek the Kingdome of God, and the righteousness thereof, all other things shall be added to you, Mat. 6.33. And theretherefore the Religious Husbandman will secure the main chance. I must part with my house and my ground, and my children, but my soul I must live with for ever, and that I will secure. I know many things are useful, but one thing is needful: And no care enters ⟨p. 229⟩deeper than the welfare of this; no cross lies heavier, than the hindrance of this. As in a common fire, a man will strive to save his building; but if he cannot, he would not lose his goods; yet if these go in the flame, he'l venture far to save his Cash, his Writings and his Jewels. So our Husbandman is careful of his other concerns, but his Soul, his Jewel, in the thickest of his business, he will endeavour to feed, and cure, and save, whatsoever it cost him.

:457p. 230–231¶3

III. The Third Design of the Husbandman should be, The Public Good, ¹He hath learned but a little way in the book of Christianity, that sets his private benefit above the public good. He that will Sleep in Jesus, must serve his Generation, Acts 13.36. And the Religious Husbandman will serve his God, and then will serve his Generation, and then will serve himself; not himself first; no, how may I further the common Good? He ploughs and sows, not only because he lives by it, but because the Common Wealth cannot live without it. That was right Husbandry in Joseph, Gen. 41. He did not hoard corn, and let others starve; but he hoarded it, lest others should starve: It is said, Prov. 11.26. He that withholdeth corn, people shall curse him, but blessing shall be upon the head of him that selleth it; and the wise Husbandman more values the blessing of God upon an empty barn, than a full barn ⟨p. 231⟩and a curse therein. He is more pleased with the public wealth, though he lie under private wants, than if himself had wealth, and there were public want abroad. Though he be a private man, yet he should have a Public spirit.

III. THe Third Design of the Husbandman should be, The Publick Good, ¹He hath learned but a little way in the book of Christianity, that sets his private benefit above the publick good. He that will Sleep in Jesus, must serve his Generation, Acts 13.36. And the Religious Husbandman will serve his God, and then will serve his Generation, and then will serve himself; not himself first; no, how may I further the common Good? He plows and sows, not only because he lives by it, but because the Common Wealth cannot live without it. That was right Husbandry in Joseph, Gen. 41. He did not hoard corn, and let others starve; but he hoarded it, lest others should starve: It is said, Prov. 11.26. He that withholdeth corn, people shall curse him, but blessing shall be upon the head of him that selleth it; and the wise Husbandman more values the blessing of God upon an empty barn, than a full barn ⟨p. 231⟩and a curse therein. He is more pleased with the publick wealth, though he lie under private wants, than if himself had wealth, and there were publick want abroad. Though he be a private man, yet he should have a Publick spirit.

1The Public good.The Publick good.

:459p. 231–232

Away then with that poorness, that baseness of spirit out of this Excellent Calling: As David, though he had then only commenced Shepherd, yet when he heard of Goliath's affront to the public, he had the heart of a King to vindicate that disgrace; and took his life in his hands, and came off with ⟨p. 232⟩honour: So should the Religious Husbandman look above himself, above his own silly interest, and design the public good in his labours: And as the least pin is of use in the greatest building, so the meanest Husbandman may be of use in the Mightiest State and the Swords that defend us would be of little avail, without the Plough-shares to maintain them. It were a mercenary Soldier that only would fight for his pay, no, he must fight for his Country: So that's a Mercenary Husbandman that only works for riches, he must labour for his Country, else he is not worthy to live in it: And therefore wheresoever his private benefit crosses the public, as in hoarding up Corn in a time of dearth, or any such like, therein he must deny himself; and account that sordid, yea cursed gain, that is obtained with the general loss.

Away then with that poorness, that baseness of spirit out of this Excellent Calling: As David, though he had then onely commenc'd Shepheard, yet when he heard of Goliah's affront to the publick, he had the heart of a King to vindicate that disgrace; and took his life in his hands, and came off with ⟨p. 232⟩honour: So should the Religious Husbandman look above himself, above his own silly interest, and design the publick good in his labours: And as the least pin is of use in the greatest building, so the meanest Husbandman may be of use in the Mightiest State and the Swords that defend us would be of little avail, without the Plough-shares to maintain them. It were a mercenary Souldier that only would fight for his pay, no, he must fight for his Country: So that's a Mercenary Husbandman that onely works for riches, he must labour for his Countrey, else he is not worthy to live in it: And therefore wheresoever his private benefit crosses the publick, as in hoarding up Corn in a time of dearth, or any such like, therein he must deny himself; and account that sordid, yea cursed gain, that is obtained with the general loss.

:462p. 233

He hath it also in design to bestow reading at least upon them; and if he grow able, is ambitious to furnish them with such education, as they are capable of. And their aptness to it, with his ability for it, he looks upon as the call of God, and never parts with his money more readily than for their education. He feels the sad experience of an unpolished breeding, and therefore gives them all the humane and divine accomplishments that he can; and this is the top of all his Ambition in this world, that his poor children, that are ignorant and rude and sensual by nature, may be licked into some form, and squared for some use in the world. And for this end he is willing to work the harder, that he may afford to maintain his Children at School, and fit them for some honest or holy Calling. O if I can see my children have a title to Christ before they have an estate in the world, I shall be well; that they be Gods children as well as mine; that though they have but a small portion, yet they may have many prayers with them.

He hath it also in design to bestow reading at least upon them; and if he grow able, is ambitious to furnish them with such education, as they are capable of. And their aptness to it, with his ability for it, he looks upon as the call of God, and never parts with his money more readily than for their education. He feels the sad experience of an unpolish't breeding, and therefore gives them all the humane and divine accomplishments that he can; and this is the top of all his Ambition in this world, that his poor children, that are ignorant and rude and sensual by nature, may be lick't into some form, and squar'd for some use in the world. And for this end he is willing to work the harder, that he may afford to maintain his Children at School, and fit them for some honest or holy Calling. O if I can see my children have a title to Christ before they have an estate in the world, I shall be well; that they be Gods children as well as mine; that though they have but a small portion, yet they may have many prayers with them.

:464p. 234

And truly, Beloved, it is next degree to madness, too earnestly to proceed in this design, seeing nothing is more evident and common, than Riches gotten by the owners to their hurt, and the hurt of posterity; and that generally, when Children after honest education, are left to work out a livelihood by their own industry, they prove most provident, thriving, holy and happy. Reliance on their certain inheritance securing them often in […] negligent and idle course: which frequent observation would wholly divert a wise mans thoughts from storing for Posterity, but that the light of Nature and Scripture direct to provide for our young, and that he who provides not for his own, especially them of his house, hath denied the faith, and is worse tha• an Infidel, 1 Tim. 5.8. And therefore the Godly Husbandman aims chiefly at their education; and if besides that, any thing remain, he blesseth the Lord for it, and bestows it among his Children, with the utmost wisdom, impartialness and kindness.

And truly, Beloved, it is next degree to madness, too earnestly to proceed in this design, seeing nothing is more evident and common, than Riches gotten by the owners to their hurt, and the hurt of posterity; and that generally, when Children after honest education, are left to work out a livelihood by their own industry, they prove most provident, thriving, holy and happy. Reliance on their certain inheritance securing them often in 〈…〉 negligent and idle course: which frequent observation would wholly divert a wise mans thoughts from storing for Posterity, but that the light of Nature and Scripture direct to provide for our young, and that he who provides not for his own, especially them of his house, hath denied the faith, and is worse tha• an Infidel, 1 Tim. 5.8. And therefore the Godly Husbandman aimes chiefly at their education; and if besides that, any thing remain, he blesseth the Lord for it, and bestows it among his Children, with the utmost wisdome, impartialness and kindness.

:471p. 237–238

It was the sin of the Rich man, Luk. 16.19. and his damnation, that he fared deliciously every day, but he suffered poor Lazarus to perish for hunger at his door. If ever our Husbandman desired to be rich, it was not to wear fine clothes, eat delicate meat, enjoy a writ of ease, but that he might be able to give and lend, that he might do good and communicate, knowing that with such sacrifices God is well pleased. And in very deed, the condition of a Prince (as was hinted before) is better than the beggars, only for this, that they have larger opportunity to do the Lord service, and to do good to others. The poor mans meat and drink, and sleep, are as ⟨p. 238⟩pleasant and wholesome to him, as his Land• lords, his moderate labour as acceptable as the others idleness, his natural recreations as delightful as the others that are more studied, tedious and costly. The poor man hath troubles, so hath he; and they have their suits and affronts and vexations, one as well the […] only herein the Great Man is Superior to him, that he hath greater opportunity and ability to honour God, and to do good to others, more than his poor neighbour hath; and happy he, if he make use of it; and wo• for ever to him, if he do not. If his greatness make him more potent to sin against God; if his parts render him more ingenious, to put a trick upon Religion; if his riches only enable him to serve his lusts more effectually, better a thousand times for him, that he had been in his Scullions place.

It was the sin of the Rich man, Luk. 16.19. and his damnation, that he fared deliciously every day, but he suffered poor Lazarus to perish for hunger at his door. If ever our Husbandman desired to be rich, it was not to wear fine clothes, eat delicate meat, enjoy a writ of ease, but that he might be able to give and lend, that he might do good and communicate, knowing that with such sacrifices God is well pleased. And in very deed, the condition of a Prince (as was hinted before) is better than the beggars, only for this, that they have larger opportunity to do the Lord service, and to do good to others. The poor mans meat and drink, and sleep, are as ⟨p. 238⟩pleasant and wholesome to him, as his Land• lords, his moderate labour as acceptable as the others idleness, his natural recreations as delightful as the others that are more studied, tedious and costly. The poor man hath troubles, so hath he; and they have their suits and affronts and vexations, one as well the 〈…〉 only herein the Great Man is Superiour to him, that he hath greater opportunity and ability to honour God, and to do good to others, more than his poor neighbour hath; and happy he, if he make use of it; and wo• for ever to him, if he do not. If his greatness make him more potent to sin against God; if his parts render him more ingenious, to put a trick upon Religion; if his riches only inable him to serve his lusts more effectually, better a thousand times for him, that he had been in his Scullions place.