I Have hereto­fore engaged my selfe to shew, how, Medit on 42. Psal. Ver. 6. those places that in themselves are most delightfull, may by our good improvement be­come most profitable; Which I intended of the pleasures of a Garden: the best fruit whereof will be, to carry up our thoughts into heaven. And this being the time wherein I see every thing put forth, I am admo­nished [Page 2]to doe likewise, and thereby to discharge my promise.

It may be thought a strange enterprise and unad­vised choice, to undertake this new discovery; and to attempt a reformation in that, Instrumen­tum duorum vitiotum, va­nitatis & torporis, desidioe se­pulchrum. Lips. which hath been the instrument of two vices, vaine Ostentation, and dull Stupidity: wherein many doe offend, as by intempe­rate eating of the fruit, to the prejudice of the health of their body; so likewise by excessive delight in affe­cted rarities, and fond cu­riosities, to the depravation of their mind: whereas if they were endued with di­vine wisedome, and could restraine their extravagant desires within the proper li­mits [Page 3]of reason and modera­tion, they might gather sin­gular contentment in the use thereof. It was the employ­ment of Adam in the estate of innocency, to dresse and keep the garden of Eden; which (in respect of the fer­tility of the place) needed no husbandry; but that he might be a law to his po­sterity. The knowledge of trees and herbes did well beseem Solomon himselfe, who was the wisest of men. Having named him, Cyrus, Atta­lus, Massa­nissa, Cato, &c. it will be superfluous to rehearse other Kings & Potentates, who have seriously addicted themselves to this worke. Abraham would not plant a grove, Gen. 21.33. but hee would call upon the Name of the ever­lasting God; then much [Page 4]more ought we in planting an orchard (the apple tree so farre excelling the trees of the wood) to worship the Lord. Cant. 2.3. It pleased the Al­mighty to forbid his people to eate of the trees that they should plant in the first three yeeres; Deut. 20.20. in which time the fruit was to be counted as uncircumcised: Levit. 19.23. but in the fourth yeere all the fruit should be holy to praise the Lord withall. During the time of their abstinence they might consider, that by reason of the sin of man, who had corrupted his way, and filled the earth with violence and contagi­on, this good creature of God was not so pure unto them, but that it had need to be sanctified by the word [Page 5]of God and by praier: and ever after, the first of the ripe fruits were to be offe­red unto the Lord without delay. Yea, Exod. 22.29. Nec ante gustare quam diis consecras­sent. Tur­neb. the very Hea­thens, when their fruit came to maturity, dared not so much as taste of it, untill they had consecrated some part thereof unto their gods. Should wee accom­plish this worke of plantati­on without seeking for a blessing, it were just with God to blast our endea­vours with barrennesse, that the trees of the Land should not yeeld their fruits; or though they doe, that wee should not gather them; or though we doe, that we should not eate of them. The story is not unknowne of him, Ancaeus in Na [...]. Com. Mythol. who gave occasion [Page 6]to that Proverbe, Senex in Perotto. Many things fall between the cup and the lip: Or lastly, though we did brutishly de­voure them, without look­ing up to the giver, God may punish our usurpation, as hee did the excesse of Noah: they may be in the mouth as honey for sweet­nesse, but bitternesse in the end. To avoid these punish­ments, and to obtaine Gods blessing upon us in all that we set our hands unto, let us labour to make an holy use of the creatures, and to be heavenly minded in all our actions.

It was anciently thought, Hortosque contra invi­dentium ef­fascinatio­nes dicari videmus. Plin. Sec. that gardens had a speciall immunity against the charmes and machinations of the malignant: If wee [Page 7]could exalt our selves in these high contemplations, that infernall Serpent should never fold himselfe about us. It is reported of Caesar, Ut assectato­rem à se ab­legaret. Tur­neb. that he selected a garden re­mote from the city, being on the other side of the ri­ver, that he might free him­selfe from petitioners and attendants: It will be our greatest wisedome in these places to retire into our selves, laying aside those waighty cares and troubles, whereby we are pressed downe, lifting up our hearts unto the Lord; looking un­to Christ, and he also will looke upon us in mercy, and behold us under the tree, as he did Nathaniel. John 1.48. And as Amos, being a gatherer of Sycomore fruit, was taken [Page 8]to be made a Prophet of the Lord, unto whom he revealed his secret; so we shall come to be more per­fectly instructed in the good pleasure of God.

The invisible things of God, Rom. 1.20. that is, his eternall power and Godhead, are seen by the creation of the world, being considered in his workes. Mans speciall voca­tion was the study of the creatures, wherein hee might discerne the wise­dome of the Creatour. There is plentifull variety of good meditations obvi­ous to every beleever, and able to satisfie the under­standing with endlesse con­tentment. The great vo­lume of nature, the book of the creatures is laid open [Page 9]before us; and in every leafe, and page, and line of it, God hath imprinted such evident characters of his di­vine properties, such-lively representations of his glo­ry, that we may runne and reade his excellency there­in. Psal. 145.10. All thy workes shall praise thee, O Lord, and thy Saints shall blesse thee▪ they shall speake of the glory of thy Kingdome, and talke of thy power. Thus every good Christian, being a tree of righteousnesse of the Lords planting, is full of sap, re­plenished with the influence of that gracious Spirit, and filled with prudence, duely to ponder the infinite maje­stie and incomprehensible greatnesse of God, by those visible expressions, which [Page 10]are continually presented unto him: The ungodly are not so, but, as if they had eaten of the fruit of the Lote-tree (which made them that eate of it to for­get their native country) they remember not whose off-spring they are, Dulcedine Loti lique­rat & patri­am. Alciat. they be unmindfull of the celestiall Jerusalem, which is the mo­ther of us all: and doe as much neglect to seek that heavenly Canaan, as Abra­ham did to returne to Haran from whence he came. These may fitly be compa­red unto that bird, Humi ali­quo casu de­prehe [...]si, A­podes nullo negotio ca­piuntur. Scal. in A­rist. which if by any casualty it happened to be upon the ground, it was readily taken, as not be­ing able to raise it selfe: In like manner they are readily overwhelmed by the snare [Page 11]of the fowler, while they subject themselves to the love of the world, and the things of the world. Velut si prolapsus cecidisset, terran oscu­lo contigit. Liv. Ant. Muret. Var. Lect. And as Brutus, by direction of the Oracle, did cast himself downe, and kisse the earth, that he might come to go­verne; so they regard not before whom they doe fall downe and worship, that wealth and power may be given unto them. It is rela­ted of a covetous wretch, that he most corruptly per­verted that place in the Psalme, where it is said, The earth hath hee given to the children of men, Psal. 115.16. as a for­cible allegation for his gree­dy pursuit after worldly commodities; whereas if we did rightly weigh it, we might be excited to blesse [Page 12]the Lord for his bounty, in filling the earth with his goodnesse, and giving it to the sonnes of men, who are educated at Gods foot­stoole (as Paul at the feet of Gamaliel) where we have many good things, Acts 22.3. many vertuous instructions com­mitted unto us, which we by the help of the holy Ghost ought to keep for our future comfort. And now speaking of the earth, I am come to the foundation upon which I must erect my future discourse; desi­ring to have the soile well prepared, that so there may arise the more fruit and be­nefit by this ensuing Trea­tise.

First then (that I may proceed the more metho­dically, [Page 13]being to extract mine observations out of a place of order, and not out of an intricate wildernesse of confused wandring,) in the beginning of our egresse and stepping forth, that there may be an enlarge­ment of the mind as well as of the body, even in that motion and exercise of the body manifold good thoughts may accompany us: and as we walke out for our refreshing, so our heart, Palpitat, & quasi alte­rum movetur animal. Plin. Sec. which is as another crea­ture ever stirring within us, may be directed unto the Lord, and may draw nigh unto him, through faith in Christ, who is the only way that leads unto the Father; We have great cause to praise the Lord, who hath [Page 14]given us strength and liber­tie thus to walke: He did, as hee speaketh of Ephraim, Hos. 11.3. teach us to goe, taking us by the armes, and guiding us in our unstable yeeres, preserving us from the fall and lamenesse of Mephibo­sheth. 2 Sam 4.4. He hath kept us ever since from any exceeding great disease in our feet, 2 Chron. 16.12. as Asa had: we doe not right­ly consider Gods love here­in. If we had been smitten, and after received strength, wee would enter into the Temple, leaping and prai­sing God, Acts 3.8. as the man did, who was lame from the wombe, and raised by Pe­ter. Hee hath delivered us from the restraint which Joseph endured, Psal. 105.18. whose feet were hurt with fetters: yea, [Page 15]he hath given us a pleasant path to walke in, having be­stowed many blessings and comforts upon us: whereas others, as well deserving, have their waies beset with briers, doe meet with many crosses and encumbrances. He hath sent us the light to walke in, that we may di­scerne whither we goe; ha­ving rightly informed our judgements, that we might eschew errours, and walke before him in truth with all our heart: whereas others are in darknesse, and have many stumbling-blockes in their way; their evill trou­bled conscience being pos­sest with many impertinent scruples, insomuch that they walke like them that were to be tried by Fire-ordeal, Verstegan. [Page 16]who being blind-folded, did passe over many glow­ing hot irons; they feare e­very step they set to fall in­to some inevitable danger. Now in our going out, and returning back, there seem­eth to be some resemblance with the life of man, Psal 104.23. who goeth forth unto his worke, and to his labour untill the evening. He entreth into the world in his child-hood, where he meets with much commotion and agitation: After which he beginneth to ebbe, and retire in his old age: Having ascended the hill of his full strength, he then descends and walkes through the valley of the shadow of death, Psal. 23.4. 1 Kin. 2.2. which is the way of all the earth, as Joshuah call'd it, Josh. 23.14. who be­fore [Page 17]conducted the people into the Land of the living, who then shewed them the way to their rest, where they should sleep in the dust. Man is alwaies going to his long home; as well in the sweet walkes of recrea­tion, as in the tedious jour­nies of important necessity; as well in the smooth allies of joyfull contentment, as in the deep and difficult road of vexation and sor­row. In our walkes our fa­ces are not alwaies towards the rising, but sometimes we looke towards the de­clining Sunne; and thereby we may be put in mind to set our faces, as though we would goe to Jerusalem, Luke 9.53. & to prepare for that time, when we shall lye downe in [Page 16] [...] [Page 17] [...] [Page 18]darknesse; which that we may doe, we ought seri­ously to consider, whether it be a good and a straight way that we walke in, or not. No man will take ma­ny turns in an uncouth path that is inconvenient for his passage, being overgrowne with weeds and bushes, or offensive to his senses, by reason of evill savours, and hatefull objects: And yet how many be there that go on, yea that run head-long in the dangerous waies bringing them to destructi­on? The drunkard staggers in the broad way that he makes to be defiled: The adulterer goeth an obscure shady way in the evening, Prov. 7.9. in the twilight, that he may not be discovered: The ex­tortioner [Page 19]walketh in crook­ed waies: The ambitious climbeth up the rocky way, whose feet stand in slippery places: The covetous man goeth in a by-way, on the other side with the Levite, Luke 10.32. that he might avoid occasi­ons to exercise charity. All these are impure and un­cleane waies, and they that walke in them may rightly be said to goe in the Do­lorous way, tending to sor­row and confusion, while they violently presse for­ward in wickednesse. 1 Kin. 13.24 There was a Lion in the Prophets way, that slew him for his disobedience: there is roar­ing Lion, watching to kill and devoure all those, which runne astray in these disconsolate waies going [Page 20]downe to the chambers of death. As the people stood still in the way when they came to the place where A­masa was slaine; 2 Sam. 20.12 so it will behoove us, when we see how many have miscarried, and perished by wandring in these waies of misery, not to proceed any further therein, but to step into that good and upright way, whereby we may be con­ducted into eternall life. It is a dreadfull signe of Gods displeasure, when he suffe­reth any man to walke on prosperously in his stub­borne way and ungodly councell, as in an even alley, without any obstacles or impediments, not sending his messenger to stop him in his sinfull course. It were [Page 21]much better that the Lord should hedge up our way with thornes, and make a wall that we should not find our pathes, Hos. 2.6. than to permit us to runne greedily after licentious errours: Psal. 23.3. Blessed is the man whom God leadeth in the pathes of righteousnesse for his names sake: He doth alwaies heare a voice behind him, saying: This is the way, Isa. 30.21. walke in it. Having once en­tred into the way of truth, we must persevere in it, al­waies going on cheerfully, without fainting or weari­nesse; like the Cherubims in Ezechiel, Ezech. 1.9. which went straight forward, and re­turned not againe: Although in our walkes we goe first forward, and then turne a­gaine; yet in this passage we [Page 22]must proceed constantly, without turning backe; Luke 9.62. for then we are not fit for the Kingdome of God. Having begun well, who should hinder us from persisting in our obedience? It had been better not to have knowne this way, than having knowne it, 2 Pet. 2.21. to turne from the commandement delive­red unto us. Gen. 5.22. Did Enoch walke with God three hun­dred sixty and five yeeres? and shall not we walke in his ordinances the short terme of our life, which is but a span long? He had a spacious ground to walke in, of a vast extent like Pa­radise it selfe; whereas we are concluded within nar­row bounds, and can never goe farre, but that we are [Page 23]called backe, Psal. 90.3. Returne yee children of men. Although we cannot keep pace with him, and Abraham, Gen. 24.40. Psal. 116.9. and David, yet if we walke in the steps of their faith and obedience, we shall in the end finish our course with joy: In the meane time, Rom. 4.12. as we are preserved from dis­couragement; so we must be awakened from securi­tie: there ought to be a con­tinuall pressing forward in the good way; By using our legges in walking, we be­come the more fit and able to performe that exercise: So we, setting our selves in the right way, it pleaseth the Lord to establish our go­ings, and to strengthen us for the better discharge of all holy duties. We walke [Page 24]with speed and agility, when we desire to obtaine heate thereby; so there must be a cheerfull forwardnesse in Gods service, and a fer­vent zeale after his glory, that our hearts may be warmed by his grace, & our soules refreshed by his love.

Thus by revolving such pious thoughts in our minds, we may be preser­ved from evill; as the sea by its fluctuation is kept from putrefaction: Hic motus aquas maris à putrefacti­one tuetur. Magir. but how few be there who retire in­to their owne hearts, when they goe forth into their walkes? and doe more de­sire the influence of the Spi­rit to come upon them, Cant. 4.16. as the North wind (purging them from the infectious settlings of corruption) and [Page 25]to blow upon them as the South wind (watering their roots by sweet showers) that their graces as spices may flow out, than they do the gentle breath of coole aire for the refreshing of their bodies?

It is the common practice of most men in the very beginning of their daies, to enter into an intricate Maze of endlesse wandring, walking on every side, Impii am­bulant in circuitu. Psal. 12.8. as the Psalmist speakes, Run­ning round in a circulation untill they waxe giddy, and fall into extreme perill: or else be as farre in the end from any true rest and solid comfort, as they were in the beginning. Job 1.7. It was the Divels vagrant course to go to and fro in the earth, and [Page 26]to walke up and downe in it: Whom doe these men chuse for their leader, while they subject them­selves to these serpentine windings; being involved and invironed with the tur­bulent affaires of this life, out of which they know not how to extricate and un­fold themselves? and yet they thinke their way to be safe, while they seeke to compasse their designes in this turning Labyrinth, when as they have never set foot into the path of life, but are as farre from arri­ving at the port of blisse, as they be from good success, who would presse thorow the North-west passage; and at last (if ever) returne backe with nought but [Page 27]emptinesse and desolation. These men seem to be dri­ven with the unsettled er­rour of Copernicus, Quod terra moveatur, & sol sit omnis motus ex­pers. Clavi­us. who thought that the earth did move, and the sunne stood still; so they are whirled a­bout with the world, and doe compasse sea and land for gaine, or to accomplish their designes; but they stirre not in pursuit of hea­venly blessings, 2 Cor. 4.4. their minds being blinded by the god of this world, lest the light of the glorious Gospel of Christ, who is the Image of God, should shine unto them; like the Egyptians, Exod. 10.23. which rose not from their place in the three daies of thicke darknesse; so they, during the three daies of their youth, middle age, [Page 28]and old age, never rouze up themselves to seeke for the treasure in heaven, or to discover the sweet light of Gods Word; whereas they make haste to obtaine the fading benefits of this tran­sitory life with such violent forwardnesse, that the swift pace of Asahel or Jehu doth not exceed their furious speed: Having spent their breath, and tired themselves in following this shadow that flyes away from them, it were their onely happi­nesse to consider their er­roneous waies: And as A­lexander did cut that knot he was not able to untie; so if they can find no place where they may goe forth, then to breake the circle, and free themselves from [Page 29]that restlesse succession of worldly cares, in which they were before entan­gled; Homines ti­bi molesti? Hic apud te eris; Occu­patio ex­hausit? hic replevere. Lips. and having escaped those tumults and vexati­ons, whereby they former­ly wasted their vigour, and consumed their best strength, now to repose themselves under the sha­dow of the Almighty, Psal. 91.1. as in an arbour of rest and refre­shing, where they may cast off those tedious molestati­ons which formerly op­pressed them: and being ex­empted from the throng of the multitude, Psal 4.4. may com­mune with their own heart, and so come to discern that sore travell, wherewith all they are exercised under the Sunne, who spend their vain life as a shadow, and their [Page 28] [...] [Page 29] [...] [Page 30]daies in sorrow and griefe, while they seeke after lea­sing, Judg. 9.15. and trust unto the sha­dow of Jothams bramble, that will rend and teare them; or of Manasses thornes, 2 Chron. 33.11. Jonah 4.7. that will deceive them; or of Jonas gourd, that will soon forsake them, placing their confidence in the instable benefits of this life, which before the mor­ning may be dried up from the roots, like the barren figge-tree: Mar. 11.20. Luke 12.20. Thou foole, this night thy soule shall be requi­red of thee; then whose shall those things be that thou hast provided? Such as relye up­on these outward helpes, for the fruition of good, and protection from evill, de­clare plainly from what stocke they are come, viz. [Page 31]that they be the off-spring of Adam, the common root of mankind, who, after his re­bellion against Gods word, did thinke to hide himselfe from the presence of the Lord among the trees of the garden; whose example might occasion the Jewes to report, that Cain his sonne, after he had sinned, and had drunke the dregges of the cup of trembling, did lurke in secret places among the trees and bushes, and so was killed like a beast by the hand of Lamech. But could Adam thinke by the great knowledge hee had lately acquired, to hide himselfe in that thicke covert from Gods all-seeing eye? Or how dare he approach so nigh unto the trees, when [Page 32]the sound of a shaken leafe might chase him, Levit. 26.36. and make him flee, as fleeing from a sword, even from that fla­ming sword, which after­ward was placed to keep him out of Paradise? Did he resolve with Jacob to go downe into his grave? and having deserved that the terrible sentence of judge­ment should be speedily executed upon him, hee would in that obscure shade compose himselfe for his death and buriall? but hee might not be freed so soon from his horrour; death then fled from him, as hee from God, though at last it turn'd againe like Abner, 2 Sam. 2.23. and smote him to the ground. Could he imagine in that secret place to be co­vered [Page 33]from the Divine ven­geance? as if God that planted the garden should not know the most private and utmost parts thereof: Surely, Isa. 28.15. hee made lyes his refuge, and under falshood hee hid himselfe. Stat pervia nullis soli­bus. Statius. Nulli pene­trabilis ast [...]o Lucus erat. Ovid. Though some trees may defend from the scorching heate of the Sunne, Gods eyes are brighter than the Sunne, and darknesse hideth not from him, but the night shineth as the day; the darknesse and the light are both alike to him. The Lord, who plan­ted the eare and formed the eye, heard that sweet coun­sell which he and Eve did take in this their desolate misery, and saw their na­kednesse, whereof they themselves were sensible: [Page 34]and yet such was their bru­tish stupidity (when they lost their understanding, and became as the beast that pe­risheth) that they thought to cover that from God, which was so openly disco­vered unto themselves. They saw the tree was to be desired to make one wise; but they found not such operation therin: O ye fools, when wil ye be wise? The wisdome they gained therby descended not from above, but was earthy, sensuall, divellish: They saw it was pleasant to the eye; but why would they looke upon that, which was not lawfull for them to eate? and what fruit had they in that, whereof they are now ashamed? They saw it was [Page 35]good for food, when as the deadliest poyson in the ser­pent had not been so hurt­full. There is mention of one Gruvelius, Obiit im­proviso lap­su ex arbo­re, cum filio­lis pyrum vellet de­cerpere. Grasserus in Poem. who gathe­ring some fruit for his chil­dren to eate, by a fall did kill himselfe; but our pa­rents eating this fruit, by their fall did not only break and dissolve themselves, but did grind their posterity to powder: for dust we are, Gen. 3.19. and unto dust we shall re­turne. When they were in the midst of the garden, as taking surest possession, be­ing farre remote from the border and bounds, in grea­test security, not observing where their enemy might enter to deprive them of their happinesse, then were they nighest unto ejection [Page 36]and exile, being ready to be cast out of their native soile, into a cursed land made bar­ren for the wickednesse of them that were to dwell therein; where they did, & we their children through­out all generations ever shal continue strangers and pil­grims, having no abiding city. In the beginning God tooke the man, and put him into the garden of Eden, having made him in his owne image and likenesse, full of majesty and beauty, not needing any garments, which though they had ex­ceeded the royaltie of Solo­mon, yet might not be com­pared with that illustrious splendour & dignity which shined in Adam: But after he had devested himselfe of [Page 37]this excellency, and stript himselfe naked and bare, like a dry tree, or a withered branch, when all things which were dainty and goodly were departed from him, then his glory was tur­ned into corruption, and his comeliest parts had a­bundant uncomeliness. The branches of the trees were an excellent bower to shel­ter him; and a few figge leaves, or the skins of beasts were the best garments to clothe him. Thus this good­ly tree, Dan. 4.11. whose height rea­ched unto heaven (like that in the vision) who would have been as God, knowing good and evill, was hewne downe, and must have been cast into the fire to have burned evermore, like Mo­ses [Page 38]bush, and never to have consumed; but Christ our Redeemer, the root and off­spring of David, did inter­pose between him and Gods anger: Luke 1.78. The Branch from on high hath visited us; Non ficut a­lia sunt ger­mina, quae à terra germi­nant. Beza. Nazaret ab Hebraeorum voce, quam alii surcu­lum, alii flo­rem inter­pretantur. Causabon. This Nazarene was plan­ted here upon earth; Hee humbled himselfe, and was found in the likenesse of man, being a Tree of life in raising the dead, continually yeelding fruit better than gold, yea than fine gold, al­waies doing good, and fil­ling the hungry with good things: Whose leaves were for the healing of the Nati­ons; who did communicate his vertue to them that came under his shadow, seeking for help, curing the diseases of the body, and [Page 39]the infirmities of the soule: Yet this fruitfull bough (prefigured by Joseph) was sorely grieved, Sub hoe ty­po depicta est nobis imago Chri­sti. Calvin. and shot at by the archers; hee was wounded and pierced in many parts and members of his body, and the bloud came forth at the breaches that they made in this Vine: Lam. 1.12. Vindemiavit me. The Bi­shop of Wint. Passion Ser­men. He was bereft of the dry leaves, of humane com­forts; of the green leaves, his Disciples which forsook him; and of the fruit of di­vine consolation. The tree was hewne downe, the branches cut off, the leaves shaken off, and the fruit scat­tered: If this was done to the green tree, what should have been done to the dry? If Christ our Surety were thus afflicted, we who were [Page 40]the objects of hatred, and subjects of wrath, must have been pluckt up and destroy­ed for ever, without Gods mercy towards us herein: But there is hope of a tree, if it be cut downe, Job. 14.7. that it will sprout againe, and that the tender branch thereof will not cease; Christ a­scends from the lower parts of the earth: He doth arise in the garden, God not suf­fering his Holy One to see corruption. Mar. 4.27. As the seed cast into the ground doth spring and grow up, the husband­man knowes not how; so though it be beyond the hope, besides the beliefe, a­bove the apprehension of the Apostles, Christ being dead is againe quickened, and become a beautifull [Page 41]and glorious branch, Quam mul­tos aestu la­borantes, ra­morum opa­citas texit? Senec. a re­fuge from the storme, a shadow from the heat, pro­tecting us from his Fathers wrath, when by our provo­cations it begins to be kin­dled against us: From him we receive this blessed fruit, that in peace and tran­quillity we can sit every man under his vine, Micah 4.4. and un­der his figge-tree, Zech. 3.10. that in a­bundant plenty we can eate every one of his vine, and every one of his figge-tree; that in perfect charity we can call every man his neighbour under his vine, Isa. 36.16. and under his figge-tree: whose love doth not deter­mine in the outward bene­fits of this life; for then our shadow would be turned into darknesse: but he gives [Page 42]us the gracious promises of a better life, when the times of Refreshing shall come from the presence of the Lord, Tempora refrigerii. Acts 3.19. that, the Sun shall not any more light on us, nor any heat: These are the blessings we should chiefly seek after, which will never leave us, nor forsake us; as for the delights and plea­sures of this life, they are like a fleeting shadow, of no continuance: If God blowes upon them, they doe wi­ther and fade like a leafe. In the calme and bright dayes of Summer, wee receive some contentment by using our arbours; but when the storme ariseth, or the Win­ter approacheth, or the day groweth to an end, we then returne into our houses. In [Page 43]the time of health and strength, wee are ready to say, I shall never be moved, and doe place too much confidence in the profits and comforts of the world; but when God shall send some pining sicknesse, that shall shake us like a mighty tempest; when the winter of old age causeth our de­sire to faile, and the yeeres are come in which we have no pleasure; when the night doth overtake us, and we goe to the gates of the grave, even to the land of darknesse, and of the sha­dow of death; we shall then be removed like a shep­heards tent, our earthly house of this tabernacle shall be dissolved, and we shall arrive at our long [Page 44]home (as Barzillai was bu­ried in the grave of his pa­rents) where we may say to corruption, 2 Sam. 19.37 Thou art my fa­ther; and to the worme, Thou art my mother, and my sister. Oh that we were wise, that we understood this, that we would consider our latter end; and not set our hearts upon these transitory trifles that deceive us when wee have greatest need of them: Thinke upon the renowned Patriarkes and obedient Rechabites (blessed of the Lord) who dwelt in tents; it was but the plucking up of a pin, and they were gone. Psal. 120. Indesinenter vagare, & errare co­gor. Jun. Job 27.18. Though thou livest in an house of Cedar, it is but as the tents of Kedar, or a booth that the keeper maketh, as Job speakes, or a [Page 45]lodge in a garden, often re­moved, or of short conti­nuance: God can sweep a­way thy web with the be­some of destruction; or cut thee off, and make thee goe to the generation of thy fa­thers, where thou shalt ne­ver see light.

We will not abide any longer in this our arbour, the use whereof doth so expire.

Now, because a planta­tion is vaine, unlesse it be en­vironed with a sufficient de­fence against the beast of the field that destroies the trees, Cant. 2.15. as the little foxes spoile the vines; and against the beast of Ephesus, bru­tish and unreasonable men, who will not be content to eate their fill at their plea­sure [Page 46](as God did permit in our neighbours vineyard) but will put into their ves­sels, Deut. 23.24. robbing the owner of the fruit of his labour: we will therefore in the next place walke about our gar­den, and goe round about it, marking well her walls, and considering the strength of her inclosure, by meanes whereof it is preserved from ruine and desolation. In the Parables, Mat. 21.33. when God plants a vineyard, he pro­vides for the safety thereof, either hedging it round a­bout, Isa. 5.2. or making a wall a­bout it; thereby declaring his providence and care in the preservation of his Church and Chosen: Isa. 27.3. Lest any hurt his vineyard, hee will keep it night and day: [Page 47] As the mountaines are round about Jerusalem, Psal. 125.2. so the Lord is round about his people, from henceforth even for e­ver: Thus hee made an hedge about Job, Job 1.10. and about his house, and about all that he had: thus he doth compasse us about with his loving kindnesse, and keeps us from the adversaries of soule and body. We have a vigilant enemy, ever ready to assault us: he walkes a­bout, as Peter speakes, 1 Pet. 5.8. and would take any advantage to make a breach, and enter, as he did into Judas: And having once climbed up, and got possession, like a thiefe he would steale, and kill, and destroy; robbing us of the fruit of righteous­nesse, and depriving us of [Page 48]all heavenly comforts, ma­king us to become a re­proach, a waste, and a curse. Now it is by the favour and goodnesse of God that we are protected, Cant. 4.12. as a garden inclosed, a spring shut up, a fountaine sealed: The An­gel of the Lord encampeth round about them that feare him, and delivereth them; wherefore let us feare to offend against the Lord: for in so doing we lay our selves open to the rage and cruelty of all our enemies. There are divers kinds of plants that will get rooting in the joynts of walls and buildings, Caprificus, ficus, hede­ra, & alia virgulta. Causabon. and there increa­sing, will breake them asun­der, and overthrow them: Such are our sinnes, if we suffer them to grow up, and [Page 49]doe cherish them, they will batter downe the wall, and expose us to confusion. E­ver remember that there is no strength nor fortification that can secure us against the judgements of God, when wee transgresse his lawes: If hee gives power unto man to leap over a wall, Psal. 18.29. then he himselfe is most able to surprize us wheresoever wee bee. Though our foundation a­bideth sure, the God of hosts can muster up his ar­mies, the locusts, Exod. 10.15. the pal­mer-worme, the caterpiller, Amos 4.9. the canker-worm, the frost, Joel 1.4, 7. blasting, and the like, to eate the fruit of the trees, and consume the increase of our labour. No mighty man can be delivered by much [Page 50]strength: God can take him away as with a whirlewind both living and in his wrath. As we are to be sensible of Gods love towards our selves in particular; so like­wise we ought evermore to be thankfull for his won­derfull mercy and unspeak­able goodnesse towards this his Church, which he hath hitherto so graciously pre­served. There is a City that is described to be compas­sed about with fire, Silicum la­pidicinae, unde cin­ctum igne Madritum. Mercator. in re­gard of the quarries of flint adjoyning thereunto: But I am sure the Lord hath been unto us a wall of fire round about; Zech. 2.5. and not of fire only, but as the waters were a wall unto the Israelites on the right hand, Exod. 14.22. and on the left; so he hath surrounded [Page 51]us with his favourable pro­tection on every side; whose providence and love to­wards us have been a surer defence than a wall of brass could have been: When our cruell enemies beset us round, and thought to have laid waste defenced Cities into ruinous heapes; God knew their rage against us, and their tumult came up into his eares; he put a hook into the nose of that great Leviathan, and a bridle into his lips, driving him whi­ther he pleas'd, and turn'd him backe, though not by the same way by which he came: Since that, there a­rose a generation, who were the Serpents in this our Paradise, full of all sub­tilty and all mischiefe; such [Page 52]as attempted to beat through a stone wall, to o­verthrow the foundation, Winter in Bishop Carl­tons Re­membrance. to strike at the root (as one of them spake) to overturne and dissipate the Royall state, and chiefe supportati­on of the Land: but God turned their councell into foolishnesse; they who were folden together as thornes, and strengthened them­selves in their wickednesse, are devoured as stubble ful­ly dry: The Lord did pluck them out of their dwelling place, and root them out of the land of the living; Now praised be the Name of the Lord for these former deli­verances, and blessed be the Lord for the benefits and comforts, which at this pre­sent wee doe enjoy, that [Page 53]peace and prosperity that are within the walls and pa­laces of this our Sion, and above all, that our Land doth flow with the sincere milke of the Word, and we have the righteous judge­ments of God, which are sweeter than honey and the honey-combe; without which, though our Vines did bring forth clusters, like them at Eshcol, Numb. 13.23 though we had abundance of all out­ward helpes, yet we were most miserable. In former times there have been ma­nifold rebellions and insur­rections in the Land; when the trees would annoint a King over them; the sub­jects would depose one, and exalt another: and though England were then a gar­den [Page 54]of deliciousnesse unto the Popes, Innocent. 4. Hortus deli­ciarum, & puteus inex­haustus. Abbot a­gainst Hill. as one of them boasted, and a faire flower in their garland; yet in it self it was a vally of slaugh­ter, where thousands did fall on the right hand, and ten thousand on the left. And besides them which were cut off in the civill wars; as in the destruction of the Moabites, 2 Kin. 3.19. every faire and good tree was felled; so here some of the most fruit­full and godly were hewen down as unprofitable trees, and cast into the fire: Frustrà di­cens folia decuti, ramu­sculos am­putari; Ra­dicem hanc, & Haereti­corum spem unicam ex­cindendam. Bishop God­win. Yea that cruell GARDINER, who then raged, could not be satisfied with shreading off so many branches, but he would have laid the axe to the root, and have taken away the life of Her, who [Page 55]was overshadowed by the rich mercies of the Almigh­ty, that she might afterward excell all the Daughters in doing vertuously, and be­come a refuge for them in distresse: Since the begin­ning of whose reigne, our Kingdome hath been as a watered garden, Isa. 58.11. and like a spring of waters: Our speares have been turned into pruning-hookes, Mic. 4.3. and here have been the happy Islands, Apud Grae­cum Gram. reperi Insu­las Fortuna­tas in Bri­taunia esse, ubi frondent arbores, &c. Muretus. where all things have flourished in excellent beauty and perfection. So long as we have the dew of Heaven, we may expect the fatnesse of the earth; while we have the Sunne, we may hope for precious fruits to be brought forth thereby; while we have the Word [Page 56]of truth, we may hope for the blessings that do attend upon the same. But as there was a figge-tree, Quamdiu ea viveret, li­bertatem pop. Rom. incolumem mansuram. Festus & Jos. Scal. which was ominous to the Romanes, if it withered; so there is a Vine, that the Lord brought out of Egypt, and hath planted it amongst us, cau­sing it to take deep root, and fill the Land: If this be laid waste, we may justly feare the anger of the Lord; if wee (being freed from the darknesse of Popery) shall become unfruitfull, we may looke for judgement and fiery indignation. Where God bestowes great cost, Luke 20. he requires fruit proportiona­bly: Isa. 5. if we be planted as a­gainst a wall, where the heat of the Sunne is more strong and united; if we [Page 57]have powerfull meanes to helpe us forward in produ­cing good fruit, and yet continue barren, then our sinnes will soon be ripened thereby, like the basket of summer fruit which Amos saw; Amos 8.2. and Gods vengeance will more speedily fall upon us, like the rod of an al­mond which Jeremiah saw: Jer. 1.11, 12. for he will hasten his word to performe it; he will take away the hedge, and break downe the wall, and leave us as a prey to our enemies. Now where is that good Nehemiah, who laboureth night and day to repaire the breaches of the wall? Where is the man that makes up the hedge, Ezech. 22.30 and stands in the gap before the Lord for the land, that he [Page 58]may not destroy it? Who is there, like Israel, that hath power as a Prince, and pre­vailes with God for bles­sings? Who is there, like Moses, that is mighty and potent to hinder Gods pu­nishments from entring in amongst us? By variance & dissention we raze downe the wall, and are subject to ruine and destruction: Oh that we were strongly knit, and firmly joyned under our head corner-stone: Be­hold how good, and how plea­sant it is for brethren to dwell together in unitie! Such as shall raise up the partition wall formerly de­molished, and shall cause difference and opposition to grow up, may feare that curse to fall upon them, [Page 59]which is denounced against the builders of Jericho: Josh. 6.26. We ought rather to be as a firm and sure wall, fixed and im­moveable, standing fast in the faith, supporting and strengthening the weake, restoring such as are over­taken in a fault, Gal. 6.1, 2. in the spirit of meekness, bearing one an­others burthen, reflecting that warmth and influence we receive from above, for the benefit of them that are nigh unto us, to bring them to maturity; and not to be wavering-minded and in­stable in all our waies, like a bowing wall, Psal. 62.3. and a tottering fence; not to be malicious against others, Eccles. 10.8. like that hedge which hath a serpent hidden in it; not to be fierce and violent in sharpe inve­ctives, [Page 60]like a thorne hedge piercing them through with many sorrowes, Mich. 7.4. which come nigh unto us. Wicked men are often compared to briers and thornes, Ezech. 2.6. increa­sing and multiplying upon the face of the earth, boast­ing that they can doe mis­chiefe.

Sinue at first cumbred the earth with thornes: If Adam had abode in his in­tegrity, the ground should have been freed from this burthen, & all things should have been common, as they were in the beginning of the Gospel; Acts 4.32. neither should any man have said, that ought of the things that he possessed had been his own. But now the blessing is turn'd into a curse; Yet even [Page 61]in Gods righteous judge­ment there is a manifestati­on of his providence: For since by eating the forbid­den fruit we are corrupted, and that evill root of cove­tousnesse lies covered in the heart (like Achans wedge buried in the earth) and we are so farre from that happy communion and overflow­ing bounty, Josh. 7.21. Quam arbo­rem conse­ruisset, sub ea legere alium fru­ctum indig­num esse. Livi. whereby others might partake with us of those things unto which we have most proper right, that we rather (with Fabius) thinke it derogates from us, if we plant the tree, and an­other eate the fruit; Et sua reti­nere privatae domus, de alienis cer­tare egregi­am laudem esse. Tacit. Suppo­sing it belongs to private and obscure men, to main­taine their owne bounds; but to them of dignity, to encroach upon the territory [Page 62]and jurisdiction of other men. Neque quis­quam Ger. manorum proprios si­nes habet, ne potentiores humiliores possessioni­bus expel­lant. Caesar. Ne familiae rixentur cum vicinis, ac limites ex litibus judicem quaerant. Varro. Now it pleased the Lord, in the beginning of the disease to ordaine a re­medy; and when mens de­sires were so enlarged, that they could not looke upon that which was another mans, as if it had been their owne; but were ready to transgresse by injurious in­trusion, Then, to prevent discord and enmity, and to set limits to our greedy ap­petite, he did cause these thornes to spring up, which in succeeding times might be most usefull and com­modious, as well to with­stand the insatiate avarice of them, who would devoure that which pertaines unto their neighbour; as also for the quiet fruition of the [Page 63]portion which is justly due unto us: Testudinem ubi collecta in suum te­gimen est, tutam ad omnes ictus video esse, &c. Livi. that as the Torteise is safe, while it keeps within the shell, but such parts of it as are put forth become subject to harme and dan­ger; so we be culpable by exceeding the lot that is falne to us, but are free and secure containing within our proper bounds. Where­soever then that we see these thornes, whether in the confines, or adjoyning to the walkes and other di­visions of this our plantati­on, we may be put in mind of Gods curse that did pro­duce them.

And not only by view­ing the thornes, but like­wise by observing the bar­rennesse of the earth, Exossatus ager. Persius. wherein we are to fixe our [Page 64]trees, which hath lost its prime vigour and strength that God gave unto it, to bring forth the tree yeeld­ing fruit after his kind: So that no usefull tree will prosper therein, without much culture, and labour, and cost; but of it selfe it can multiply briers and weeds, Nil nisi cum spinis gra­men habebit ager. Ovid. which are for the most part hurtfull and pre­judiciall unto us. It was just with God, when man did withhold the most accepta­ble fruit of obedience from him, and did-bring forth bitter clusters and grapes of gall, Deut. 32.32. that the ground should likewise detaine its increase from sinfull man, being cur­sed for his sake, who by his sinne turn'd Paradise into a desart: And now beholding [Page 65]the earth (out of which he was taken) rejected of God, Heb. 6.8. whose end is to be burned, he may acknowledge it to be a fit receptacle for him­selfe in his death, who for his wickednesse deserves to be rooted out of the land of the living. Ac saepe vi­deas laetam nitentemque arborem, si in locum al­terum trans­feratur, succo terrae dete­rioris elan­guisse. Ma­crob. Adam in the be­ginning was a tree of righ­teousnesse planted in a rich and fruitfull soile; but af­terward he was transplan­ted into a desolate wilder­nesse, where we his bran­ches are shot forth; and now what good fruit can be expected from us? The seed doth partake of the property of that land into which it is transported: man is become vaine and unpro­fitable; the earth is corrupt and filled with violence: [Page 66]for all flesh hath corrupted his way upon the earth. Gen. 6.11. Can there any good thing come out of Nazareth? Can any acceptable fruit arise from sinfull man? Many times we may discerne the out­ward surface of the ground is green and flourishing (though soone parched in the heat of the yeere) but searching into the hidden part, Soli super­ficies aestu facilè sicca­tur. Scal. in Theop. in which the root should bee dilated and spread, both for the better establishing of the tree, Plus alimen­ti consequi­tur ex pro­fundo, plan­ta firmius haeret, &c. Idem. and that the moisture might from thence be derived un­to the uttermost boughes, & outmost branches, where meeting with the outward warmth, it might be con­cocted and ordered for the strengthening of the tree, [Page 67]and bringing forth plea­sant fruit: I say, if we digge into that part of the land which is covered, we shall soon meet with not only a dead, but a killing earth, which cannot afford any good nutriment unto that which is placed therein: E­ven such is the condition of man; There may be an out­ward forme of godlinesse, an appearance of religion, some shew of piety; but let them try and prove them­selves, and inquire into the hidden man, and they shall find as much want of deep­nesse of earth for this hea­venly plant of grace, as there was for the good seed of the Word; Mat. 13.5. the stony ground resisted that, and our hearts of stone doe with­stand [Page 68]this: Yea, the most perfect doe acknowledge that sinne dwelleth in them, and there is a law in their members, Rom. 7. warring against the law of their mind: Translatu facta est me­lior, quae noxia quon­dam in pa­triâ. Alciat. Pierius. And as that Persian fruit was poyson in its owne soile, but being removed into an­other country, became safe and usefull; so we, abiding in our estate of nature, have no good thing dwelling in our flesh; but being chang­ed and altered by the work­ing of the Spirit, we may fructifie, and become profi­table: yet we ought alwaies to be sensible of our corrup­tions remaining within us, which doe encumber our faith, being as a strange and forraine plant, not growing so readily, not thriving so [Page 69]speedily as our carnall lusts doe that prevaile against us, and overtop this grace with vanities: and being thus op­pressed, we ought to pray unto the Lord (who is able to bring a cleane thing out of an uncleane) to break up the fallow ground of our hearts, putting his law in­to our inward parts, that we may beare the image of the Second man, which is heavenly, as we have borne the image of the First man, which is of the earth, ear­thy: And as at the last day we looke for a new earth, 2 Pet. 3.13. wherein dwelleth righte­ousnesse; so now in this life, having our part in the first Resurrection, we may be enabled to grow in godli­nesse, and to bring forth [Page 70]fruit in true holinesse; and in the end may receive a blessing from the Lord, who hath dressed us, and gathered the stones out of us, taking away that which did oppose, and bestowing all things requisite for our furtherance in the way of life.

Thus we have walked into this our Orchard, we have refreshed our selves in our Arbour, we have observed the defence thereof, wee have discovered the nature and condition of the soile; wee should now enter a­mong the trees themselves: And although there be but a small portion enjoy'd by us of this Land, or brought over to us by the painfull travels and learned workes [Page 71]of other men, in compari­son of that innumerable and unspeakable variety, plea­sing to the sight, and good for food, which were pla­ced by God himselfe in that glorious plantation; yet e­ven by these we now pos­sesse, we may be taught to admire and adore the depth of the riches both of the wisedome and knowledge of God: Rom. 11.33. How unsearchable are his judgements, and his waies past finding out! When one plant finds not learning and art enough to unfold it; but as there is some part of it covered in the earth from our sight, so there is some property or quality thereof reserved from our know­ledge: And if we be not a­ble rightly to discerne the [Page 72]use of one, then who is suf­ficient to discourse of ma­ny? Let us in humility con­fesse the truth, and testifie against our selves; How can we deserve to take delight in the sweet taste of any fruit, or to receive comfort and benefit by observations collected from any tree, when as our gracious Fa­ther in the beginning gave us liberty freely to eate of every tree of the garden, yea even of the Tree of life (excepting only the tree of the knowledge of good & evill) and yet we in the height of ingratitude did re­bell against his word? Some have taken paines to shew what kind of fruit it was that Adam ate; but wee in the state of ignorance can­not [Page 73]judge of the fruit of the tree of Knowledge: we now know it not; but we feele it, we feele it, even the coare of it still abiding in our hearts; and are justly scourged out of the garden, never to taste of these ex­cellent fruits, but to eate of the herbe of the field; Gen. 3.18. Our former plenty being turned into penury, we are joyned in commons with the beast. Being falne from the tree to the herbe, from our first ha­bitation to this poore estate, we might easily have been suppressed and kept downe by the divine justice, and for ever have continued void of counsell, and with­out understanding; Or at least if we had been in some measure enlightened, it [Page 74]might have been to this end, that wee should bee more apprehensive of our misery, and our knowledge should have been as the o­pening of the Syrians eyes, 2 Kin. 6.20. when they were in the midst of Samaria, to have augmented our feare, being compassed about with so many enemies; we might then have feared to come nigh unto the tree, lest it should put us in mind of our disobedience by shunning us, Fugiant ut introrsum in fundum se reclinent. Varre. Arbor pudi­ca appro­pinquante homine ra­mos con­stringit. Scal. exer. and bending away, as the fruitfull Olive from the Oake; or by closing the branches, should shut it selfe up, that we who are unwor­thy might not taste of the fruit; or though permitted to approach, yet that the shadow thereof should be as [Page 75]disastrous unto us, Qui sub Sorbo arbo­re jacent, rursus in ra­biem ver­tantur. Fra­castor. as that of the Service tree is reported to be unto such as have bin furious, bringing us to our former weaknesse; or like the Gourd withering in an instant; or like the Apples of Sodome, turning to dust in the gathering; or else turning us to dust while we eate them, killing by their poyson; as many fruits have done; the danger whereof hath taught men, in the dis­covering of remote parts of the world, Sir Richard Hawkins ob­servat. not to adventure beyond their knowledge, unlesse the birds and other creatures doe first feed upon them: Psal. 103.9. But the Lord will not alwaies chide, neither will he keep his anger for ever: hee hath not dealt with us after our sinnes, nor rewarded us [Page 76]according to our iniquities. For although since the fall we are constrained to sup­ply our scarcity by a more frequent use of the herbe than otherwise should have been; and the fruit did then degenerate from its primi­tive perfection, Terra post lapsum vi­tiosos fru­ctus proferre coepit: sed in diluvio major facta est mutatio. Calvin. Quibus an­nis tempe­stas uda ni­mis fructus insipidi Seal. in Theop. and was a­gaine more impaired, and made much worse, the earth being corrupted by the floud (a fit remembrance whereof wee may have, when in a wet yeer our fruit becomes unsavoury) so that now it is like Barzillai, ha­ving lost its former taste: Yet notwithstanding God left not himselfe without wit­nesse, Acts 14.17. in that hee still doth us good (farre above our de­serts) filling our hearts with food and gladnesse, Psal. 104.15. giving us [Page 77]such food from the trees as cheares the heart; which may excite us with David, to call upon the fruitfull trees to praise the Lord, in regard of that vertue that is still remaining in them. The rigour of the first sentence was afterward so mitigated, that the Lord by a speciall law doth provide for the preservation of fruit-trees: When they besieged a Ci­tie, Deut. 20.6.19. they should not force an axe against them (for the tree of the field is mans life.) And also hee propounds a reward unto the industry of that man which should plant a vineyard, that hee should be dispenced with, and not goe to the warre, untill hee hath eaten of the fruit of his labour: whereby [Page 78]he doth encourage all men to be diligent in preparing to bequeath these helpfull benefits unto their posteri­tie, Dii me non accipere tantummo­do haec à majoribus voluerunt, sed etiam posteris pro­dere. Cicere. which they have recei­ved from their progeni­tours. I doe not deny but there may be much offence herein, by such as do whol­ly addict themselvs to these present contentments; it was one of the sins of Sodome, Luke 17.28. their great security and ex­cessive delight in planting, whose trees were all turned into fewell; wee are fore­warned, that the same evill will be predominant among us in these last times: Let us take heed, lest for want of moderation therein, we be­come bestiall, yea worse than the beast, be changed into the trees themselves, [Page 79]and be without sense or ap­prehension, Gen. 9.21. as he was that planted the vineyard; Wherefore the time being short, wee should use the world, as not abusing it; for the fashion of this world passeth away. If an Heathen, 1 Cor. 7.31. Quam no­dosi & re­torridi ra­mi [...] quam tristes & squallidi trunci [...] Se­nec. epist. upon the sight of some trees which were at first planted by himselfe, and after be­came seere and decayed through age, could be ad­monished of his owne mor­tality; then much more may we by these outward helpes be put in mind of our fraile condition here upon earth: And as the Peare-tree (which hath its name from fire) doth grow upward; Bacon Cent. Becman de orig. so wee in our thoughts and desires should aspire unto heavenly bles­sings. [Page 80]Man is like a tree tur­ned upside downe; Homo plan­ta inversa. not be­cause hee brings forth bad fruit in stead of good (though that bee true in most) but as the mouth of the tree is in the earth, and from thence drawes its ve­getation; Ut illinc no­strarum acti­onum prin­cipia hauri­amus. Scal. exer. so our root is a­bove, and from heaven we should derive our power, and the rule of all our acti­ons. Christ himselfe is our root, and from him wee should extract grace and strength, that we may bring forth good fruit. Is there such a fulnesse of power in him, and doe we continue as withered branches, with­out any sap or nourish­ment? Is there such per­fection in him, and doe we still abide in this estate of [Page 81]corruption? Adam was ba­nished out of Eden, and we shall never be admitted to come nigh unto the tree of life here upon earth, to find any permanent joy, any settled assurance of con­tentment here in this world. If we seeke for any constant felicity here, our labour will be in vaine: Our Tree of life is in heaven, Revel. 22. and from Christ alone we must receive all blessings, whereof we stand in need. Without him we can doe nothing; but we can doe all things through Christ, which strengtheneth us: In our selves we are as wild olive branches by our fall cut off from that life, which at first was given unto us; Now there is no other [Page 82]meanes whereby to pre­serve us from destruction, but only by being graffed into that good Olive tree, Rom. 11. who left his fatnesse, not to bee promoted over the trees, but to be humbled and abased, that he might exalt us unto glory: There was an Incision into him, that there might be an Insi­tion of us; His side was ope­ned, that we might enter in, and with Thomas apprehend him for our comfort and salvation. If the touch of the garment drew vertue from him for the curing of the body, then our laying hold upon him, and applying him to our selves, will cure our soules: Wee must not be in Christ as a dead branch is in a tree, onely [Page 83]cleaving to the body of it for a time (resembling for­mall professours in the Church, without the life of grace) but by reall partici­pation of that heavenly in­fluence, when wee are strongly knit unto him, and there is an union between him and us: When my Be­loved is mine, and I am his; when we abide in him, John 15.4. and he in us; he receiving us by love, we applying him by faith, and extracting grace and holinesse out of him, Ut coale­scant est re­sponsus mu­tuus, suppe­ditantis ar­boris, hauri­entis sur­culi. Scal. in Theop. Quo turgent tempore plantae ad germinatio­nem, rectè inseri. Ibid. as the cyon sucks the nourish­ment from the stocke; this yeelding, and offering, and supplying; the other draw­ing and receiving. We make choice to graffe in the Spring, when the sap doth rise, that there may be moi­sture [Page 84]to nourish the cyons; so we should seek for Gods blessing upon us in his ordi­nances, at which time he is most ready to extend the armes of his mercy towards us. It is said in Saint Luke, The power of the Lord was present to heale them: Luke 5.17. Not that his might was at any time defective or dimini­shed, but it did now shine forth more gloriously in his willingnesse to conferre his favours upon them that came unto him; so in the use of his Word and Sacra­ments, he doth most fre­quently lift up the light of his countenance upon us, opening and bringing forth his treasures, whereby wee may be enriched. After we have fixed the cyons, wee [Page 85]doe apply some clay, Lutum adhi­beri, ut ne reficcentur. Scal. in Theop. or the like, to prevent the drinesse by reason of the wound, and to help to fasten it; wherein we may consider, that substance whereof we were framed, which was red earth, Nos argillam primum sta­tim apponi­mus. Ibid. as some conje­cture from the signification of Adams name; being like the potters clay, which is commended as most fitting for our present use. Where the Lord speaketh by the Prophet, Jer. 18.6. that we are in his hand as clay in the hand of the potter, it is added in the following Verses, Inutilesque falce ramos amputans, foeliciores inserit. Ho­rat. that hee will plucke up that Nation and Kingdome which doth evill in his sight; and he will plant that Nation & King­dome which turne from their evill: This gives us just [Page 86]occasion to magnifie the Name of the Lord, who suffering others to continue in the estate of nature, as wild olives (and such were we of this Land in former time, aliens from the Com­mon-wealth of Israel, stran­gers from the Covenants of promise, having no hope, and without God in the world) Yea, which addeth to the riches of his mercy and love, hath broken off the naturall branches, and hath graffed us in, that we might partake of the root and fatnesse of the Olive: Then let us receive the grace that is offered, and not count our selves un­worthy of so great salvati­on. We know that every graft that is put into the [Page 87]stocke doth not grow; there may be two at the same time, whereof the one doth prosper, and the other is dried up; like two men in one bed, the one taken, Luke 17.34. the other left: They are not all Israel, that are of Israel; they are not all endued with the Spirit from above, and with saving gifts, who as­sume the name of Christi­ans, and are incorporated into the visible Church: There is an indisposition in many men, which makes them uncapable of the grace that is propounded unto them. When wee take no­tice of the tendernesse of the graft in the beginning, how apt it is to be broken off by any casualty, we may ponder our owne weaknesse [Page 88]and frailty, how soone we may be shaken, having no sufficiency in our selves; and therefore it was a necessary caveat, which the Apostle gives to them newly graf­fed in, Rom. 11. Be not high-minded, but feare; Thou bearest not the root, but the root thee: We stand not by our owne power, but by faith in Christ. Being thus feeble at the first, wee must imitate the trees in growing, who case not untill they obtaine perfect strength, and be ar­med and fortified against the violent rage of the wind, and hardened with the cover of the barke a­gainst all opposition, and advanced by the height of the branches above the dan­ger of enemies; so wee [Page 89]should be strong in the Lord, Ephes. 6. and in the power of his might, that we may be able to withstand in the evill day, and having done all to stand. Wee see how flexible a young tree or a branch is, that wee can bend it, and make it grow which way wee will; so should wee be tractable, and governed by the rule of the Word, never resisting the good will of the Almighty God, lest he punish us, as hee did the Is­raelites which were his Vine that he brought out of Egypt, intending to plant them in a fruitfull land: but when they walked stub­bornly before him, and would not be ruled by him, nor observe his statutes, be­ing a stiffe-necked people, [Page 90]he then subdued them, and led them which way hee pleased, making them bend untill they did breake, and fall in the wildernesse: As for the tender branches which were lately sprung up, being more humble and obedient, he caused them to take deep root, and fill the land. In viewing the young trees that stand divers yeeres, and require much labour and diligence in watering, and supporting, and preserving them, be­fore they bring forth fruit, wee may call to remem­brance the time of our childhood & youth, which were vanity, when wee spake as children, under­stood as children, thought as children, bringing forth [Page 91]no fruit, or if any, no better than wild grapes, walking according to the course of this world, having our con­versation among the chil­dren of disobedience: So that the Lord might justly have left us unto our selves, Prov. 1.31. that wee should have eaten of the fruit of our owne way, and been filled with our owne devices. Let not us despise the riches of his goodnesse, and long-suffe­ring, and forbearance, which should bring us to repen­tance: He hath permitted us to stand three yeers, Luke 13. like the figge-tree in the Vine­yard, seeking fruit upon us, and hath found none: Hee in mercy addes a fourth yeere, that we may in some measure recompence his [Page 92]cost, and satisfie his expe­ctation. The time past of our life may suffice us to have walked in lascivious­nesse, when we were foo­lish, disobedient, deceived, serving divers lusts and pleasures; but now let us no longer live to the lusts of men, but to the will of God, and bring forth the fruit of the Spirit. It is time to awake out of sleep; the winter is past, the raine is over and gone: The branch of the figge-tree is tender, and putteth forth greene figges, the vines with the tender grape give a good smell, the almond tree doth flourish, the flowers appeare on the earth; The spring of our youth is farre spent, the summer of our [Page 93]perfect strength is at hand: Verba sunt folia, fructus quaeritur. The green leaves of good words are not sufficient; wee must blossome as the Rose in our good purposes. Can we looke for fruit up­on those trees in summer, that have no blossomes up­on them in the spring? Can wee expect an increase of grace and holinesse in the ripe age of them, who have not so much as the hope­full blossomes of godly re­solutions and pious endea­vours in their younger yeeres? This is impossible with man, but with God all things are possble. Blos­somes alone are not suffici­ent; for such as proceed not beyond faire promises and laudable beginnings, are like unto that Cherry-tree that [Page 94]hath double blossomes, The Flori­pondio, &c. Purchas. Statim à subeunte fructu pelli­tur flos, at­que abole­tur. Scal. in Theop. but never yeelds any fruit: Or like some trees in America, that beare flowers at all times, but no fruit at any time. Wee know the fruit increasing doth thrust off the blossome that did for­merly inclose it; so wee should not rest in short es­saies or weake attempts, but goe on to absolute perfor­mance. A longitu­dine digi­tali dactyli appellati sunt. Perot. David saith, The righteous man shall flourish like the Palme-tree; whose fruit doth grow like fingers, and are thereof named. The workes of our hands, the actions of our lives, are of the fruit of righteousnesse, that doth justifie our faith, and is acceptable in the sight of God. Thinke not to please the Lord with thy [Page 95]cold devotions in old age, with thy sorry repentance in the latter end: Hee re­quires the first fruits, and doest thou thinke to be re­ceived, when thy summer fruits are gathered, thy daies are spent in vanity, and thy service and obedience is no better than the grape­gleaning after the vintage, two or three olive berries after the shaking, or the figs so bad they could not bee eaten? such may forsake their owne mercy while they beleeve lying vanities, and expect a long continu­ance here upon earth. It is true, God promiseth his people, that their daies shall be as the daies of a tree, Isa. 65.22. in regard of their strength and duration; and when they [Page 96]rest from their labour, they are transplanted into Para­dise: But let no impenitent sinner deceive himselfe, and proceed in his wickednesse; rather let him consider his frailty, by observing that the young tree dyes as well as the old; Poma si cruda sunt vi avellun­tur, &c. Ci­cero de Sen. and as the ripe fruit falls off, so the green is plucked off by force: In like manner, one dyeth in his old age, Job 21.23. & 24.20. & 9.17. another in his full strength, being wholly at ease and quiet; his breasts are full of milke, and his bones are moistened with marrow. Wickednesse shall be broken as a tree, even suddenly confounded, and overthrowne as with a tem­pest; like that flourishing Olive (described by the Qualem si quis aquis, & fertilis ube­re terrae educat, cùm subito immissis praeceps Aquilonia nimbis: Venit hy­ems, nigrâ­que evulsam tendit hare­nâ. Val. Flac. lib. 6. Poet, and may well be ap­plyed [Page 97]unto himselfe, whose untimely death prevented the consummation of his worke) which was planted in a fertile soile, and wate­red with much diligence, and afterward was plucked up by the roots by a violent North-wind, before it had yeelded any fruit: Ingenium foelix, immaturâ morte pre­ventus. Seal. Poet. Even so many strong men, who are accommodated with all things requisite for the pre­servation of their lives; yet God doth weaken their strength in the way, & take them away in the midst of their daies. Job 15.32. Vanity shall be the recompence of them that trust therein: He shall be cut off before his time, and his branch shall not be green: He shall shake off his unripe grape as the Vine, and [Page 98]shall cast off his flower as the Olive: Wherefore be not mocked, as if thou shouldest not be moved, when thy foundation is placed upon so weake a substance; but rather prepare for thy death: for in a moment thou maist goe to the grave, and lye downe in the dust. And if the tree fall towards the South, or towards the North, in the place where the tree falleth there it shall lye: If thou hast inclined to the Sunne of Righteousnes, and hast extended thy branches in seeking for the beames of his mercy, and the influence of his grace to refresh thy soule, that thou mightest be enabled to bring forth good fruit; then thou shalt have comfort in [Page 99]the end: but if thou hast withdrawne thy selfe from the light of Gods counte­nance, and art best pleased in the darke shade of rest and ease, never seeking for heavenly blessings, then great will be thy fall. How can any man thinke for a long time to escape unpuni­shed, John 15.2. when God doth take away every branch, and hew downe every tree that beareth not fruit? Infoecundas vivere diu­tiùs. Scal. in Arist. Quae colun­tur arbores celeriùs se­nescere: co­gimus eas multum o­peris facere. Idem in Theop. See Bishop Juels life. Doctor Rey­nolds, and Master Bol­tons life. And yet if the Lord should deferre his speedy execution of judgement against thine e­vill workes (as it is noted, that the barren trees live longest, and the most fruit­full consume themselves by much bearing, representing those holy men, which have wasted their strength [Page 100]by their godly labours;) yet notwithstanding if thou dost persist in impiety, thou shalt not be acquitted, Job 21.30. but art reserved to the day of destruction: Eccles. 8.12. Though a sinner doe evill an hundred times, and his dayes be prolonged, yet it shall not bee well with him, neither shall he prolong his daies, which are as a sha­dow, because hee feareth not before God. Quid tu [...] ignoras magnas diu crescere, unâ horâ extir­pari [...] Q Curt. The tree which hath been many yeeres growing up, may bee cast downe in an instant: Al­though thou hast been spa­red for a long time, yet ven­geance may suddenly over­take thee; wherefore let my counsell be acceptable unto thee, Dan. 4.27. and breake off thy sins by righteousnesse, and thine iniquities by shewing mercy [Page 101]to the poore, if it may bee a lengthening of thy tranquil­lity. The longer thou con­tinuest in thy sinnes, the stronger are the cords of vanity; thy nature is cor­rupt of it selfe, being as a law in thy members, and an inveterate custome of doing evill is as a second nature, and both doe warre against the Law of God. The young plant that hath been set but a short time, may be plucked up with small la­bour, whereas that which hath been fixed divers yeeres, cannot be removed without much difficulty: If thy corruptions be firmly rooted by ancient residence within thee, how canst thou get the dominion over them? How wilt thou be [Page 102]able to prevaile against them? There is no meanes under heaven, whereby thou canst hope for delive­rance, but only by the fa­vour and love of God: Then pray unto him to have mercy upon thee, and to make thee the branch of his planting, the worke of his hands, that hee may be glorified. Our help standeth in the Name of the Lord; It is hee that doth cause Is­rael to blossome and bud, Isa. 27.6. and fill the face of the world with fruit. If we had not the dew of heaven, we should not have the fatnesse of the earth: If we had not the comfortable heat of the sunne, we should not have the fruit of the trees: with­out the grace of God, there [Page 103]can neither be beginning nor increase of spirituall blessings. The bud of a good desire, the blossome of a pious resolution, the fruit of a vertuous action proceeds from the Lord; the readinesse to will, the power to performe is the gift of God, and doth come from the Father of lights: All our labour is in vaine, except the Lord gives his blessing; It is vaine to rise up early, to sit up late, to spend the whole day in dig­ging, and planting, and wa­tering, unlesse that he doth cause the worke of our hands to prosper. Now be­ing sensible of this our infir­mity, that we can doe no­thing of our selves, wee ought to bee the more [Page 104]thankfull, in remembring the benefits that we have received from the good will of the Almighty God, who hath not left us desti­tute of any meet helpe, whereby we may be fitted to bring forth good fruit. Psal. 40.5. Many, O Lord my God, are thy wonderfull workes which thou hast done, and thy thoughts which are to us­ward: they cannot be recko­ned up in order unto thee: If I would declare and speake of them, they are moe than can be numbred. There are di­vers things required to make the plants sprout, and yeeld their increase; as the kindnesse and fertility of the ground: and hath not God enriched us with his blessings, and refreshed us [Page 105]with his mercies? The dropping of the aire: and hath he not sent his Word, as a sweet showre, to satisfie our thirsty soules? The changes and seasons of the yeere: and hath he not gi­ven us a Winter, Feigus & cohibet in­tus calorem, & corrobo­rat. Scal. in Theop. wherein to gather strength, and pre­pare for future time; and a Summer, wherein to shew forth his goodnesse, and to produce good fruit? The in­fluence of the Sunne: and hath not the Sun of Righ­teousnesse shined clearly unto us, and seemed to be even fixed in this our He­misphere? How few bee there that can remember the bright and chearfull morning of this glorious day? I pray God to make this one day as a thousand [Page 104] [...] [Page 105] [...] [Page 106]yeeres, that never any may see the end of this time, un­till the end of all things come, when time shall be no more: Having so con­stantly enjoyed such excel­lent blessings, Sands trav. Laetissimae arberes at­que fertilis­simae. Non fit con­trariorum vicissitudo, nihil obtun­dit, est aequa­bilitas. Scal. in Theop. let us be fruitfull. In Egypt many of the trees beare fruit, and most of them their leaves all the yeere, in regard there is no contrariety in the aire; but alwaies an equa­lity, that doth promote and further the trees in their bearing. Now wee having uncessantly the happy fruiti­on of all good meanes that may be helpfull unto us, ought to abound more and more in good workes, and to walk worthy of so great love. What could the Lord have done for us that hee [Page 107]hath not done? We have been planted as a tree by the waters, Jer. 17.8. and that sprea­deth out her roots by the river, and seeth not when heat commeth, but her leafe is green; and she is not care­full in the yeer of drought, nor ceaseth from yeelding fruit. And as the tree is pru­ned, and many of the boughes cut off, that the re­sidue may be more fruitfull; so the Lord hath corrected and rebuked us, that wee might be free from security, and learne to amend our lives, and walke in obedi­ence: Rev. 3.19. Hee doth chasten as many as hee loveth, and scourgeth every sonne whom he receiveth; which is as the sprinkling on of salt, to keep us from corruption. The [Page 108]trees of the field are little regarded, Planta ferax falcem pati­tur, petitque frequentem. Putationes redinte­grant, & ju­ventam affe­runc. Scal. in Theop. but those of the garden are often look't un­to and repaired. In exerci­sing of us, God dealeth with us as with sonnes, cor­recting us in judgement for our reformation, not consu­ming us in fury to our de­struction. A plant cut un­seasonably dyeth; but cut in due time, it prospers the better. The times and sea­sons are in Gods hands: he doth then purge his chil­dren, when it may be most for their discipline and a­mendment; that our old er­rours and infirmities may passe away, and we being regenerated may walke in newnesse of life; as in pru­ning the withered and dry branches are taken away, [Page 109]and young twigs doe shoot forth, that may be fruitfull: Let us never forget Gods dealing with us, when hee did stretch out his hand, Anno 1625. and did threaten to destroy the tree with the fruit thereof, and to cut off branch and rush in one day by the noi­some pestilence, lopping off many ten thousands, and leaving the chiefe body of the tree naked and bare; yet then he preserved us in safe­ty: we were delivered from the mouth of that Lion, and we are still defended by the shield of his favour, that we may glorifie his Name by a godly conversation. Will not all this move us to return unto the Lord? His bene­fits conferred, his fatherly reprehension, his protecting [Page 108] [...] [Page 109] [...] [Page 110]us by his providence, when he severely punished others? Behold, I have set before you life and death; I have declared Gods mercy to­wards us, and his judge­ment upon others; Now what tribute or offering doth the Lord require of us, but only the fruit of our thoughts, in meditation up­on his word and works; the fruit of our lips, in shewing forth his praise; and the fruit of our lives, in serving him acceptably, with reve­rence and godly feare? We all professe that wee are branches of that Root, Mat. 7.17. & 12.33. Christ Jesus: Now every good tree brings forth good fruit, and a corrupt tree e­vill fruit; for by their fruit ye shall know them: Can a [Page 111]fig-tree beare olive berries, Jam. 3.12. or a vine figs? If the root be holy, so are the branches: If wee bee members of Christ, Rom. 11.16. wee must doe the workes of our heavenly Fa­ther. Doe wee desire that every tree in our ground should be fruitfull, and yet will we our selves be bar­ren? As some parents would have their children walke in a good way, yet they themselves will runne into excesse of riot; Shall others be excited by the di­vine blessings, and power­full meanes that they have enjoyed, to bring forth the good fruit of obedience? and wilt thou, who hast been a partaker of the same blessings, bring forth impie­tie and rebellion? As the [Page 112]influence of the same Sunne ripeneth the sweet grape, and the sowre crab; but such wild trees are not suffered long to continue in the Pa­radise of the Church: Eve­ry plant which my Father hath not planted shall be rooted up; only the fruitfull trees shall be supported and strengthened; Being planted in that garden, in the midst whereof is the Tree of life, which doth distribute of its grace and vertue unto all the trees that are round about it: Of Christs fulnesse have all we received, and grace for grace. Ulmus & vitis, Ruta & ficus. It is observed what a sympathie there is a­mong the trees, how divers of them prosper best, when they have such and such stand nigh unto them; and [Page 113]some of them will never beare, Exciso mare palmite, sterilescit foemina. Perottus. Sands trav. This we know assuredly, that we can doe no good thing, unlesse we have our ability from Christ, who is that tree which is described to beare twelve manner of fruits, and to yeeld the fruit every moneth: Rev. 22.2. As he is so in him­selfe full of grace and truth, evermore doing good unto us, and bestowing all kinds of blessings upon us; so he gives power to us, who re­ceive him, to become the sonnes of God, enabling us in some measure to bring forth not one, or some few kinds, but divers and sun­dry fruits. The Apostle, when hee speakes of the fruit of the Spirit, hee na­meth [Page 114]love, and joy, and peace: then he addes, long­suffering and gentlenesse; and yet these are not all: for he annexeth goodnesse, faith, Gal. 5.22. meeknesse, tempe­rance. And elsewhere ex­pressing the fruit of the Spi­rit, hee mentioneth righte­ousnesse and truth. He that delights in planting, Dapibus mensas one­rabat in­emptis, Primus vere roosam, atque autumno carpere po­ma. Virg. will not be satisfied with some few sorts of fruit, and in being provided for a short time, or a part of the yeer; but will be desirous of the best choice and varietie that may be; and to have such fruit as may be usefull, during the whole yeere: Some that may bee ripe with the soonest, and other that may endure a long time; taking speciall con­tentment [Page 115]in that which is most durable, that he may be provided when others are destitute. Oh that wee were wise for the good of our soules! wee would be more delighted in seeking for graces, that wee might be perfect, and thorowly furnished unto every good worke, than any man can bee in these outward con­tentments; and with an ho­ly emulation wee would be more covetous of the spiri­tuall gifts, wherewith o­thers are adorned, than e­ver Ahab was of Naboths vineyard. 1 Kin. 21. What diligence would wee give to adde to our faith, vertue; 2 Pet. 1.5. and to ver­tue, knowledge; and to know­ledge, temperance; and to temperance, patience; and to [Page 116]patience, godlinesse; and to godlinesse, brotherly kind­nesse; and to brotherly kind­nesse, charity; for if these be in us, and abound, wee should not be Barren nor Un­fruitfull in the knowledge of our Lord Jesus Christ: Wherefore, when wee see the Almond tree of any man to blossome betimes, and to promise a plenteous increase; when wee see a young man cleansing his way, by taking heed there­unto according to Gods word, let us also bee there­by provoked to redeem the time, and to remember our Creatour in the daies of our youth. When wee ob­serve another mans Vine to bee laden with goodly clusters; when we take no­tice [Page 117]of a man who doth good, and rejoyceth in the workes of his hands (as So­lomon speaks) let us also be excited to labour for that gladnesse in our hearts, Eccles. 3.12.22. which is better than the increase of come and wine. Morus quafi [...], per Antiph. Serior at Morus, nun­quam msi frigore lapso Germinat, & sapiens no­mina falsa gerat Al­ciat. Psal. 74.47. For Mulber­ries, now it is Sycomores. When wee view the Mul­berry tree of another man to forbeare sending forth any buds, untill the danger of frosts be past; when we consider how such a man doth wisely decline what may prevent or hinder his bringing good fruit unto perfection, let us be stirred up to aske wisedome of God (who giveth liberally) that we may avoid the so­ciety of such as are congea­led in their sinnes, and their hearts frozen as hard as [Page 118]stones; by meanes whereof our good desires may bee nipt in the bud, and we may bee occasioned to cast our fruit before the time: It had been as good not to have begun, as not to continue untill the appointed time. Psal. 92.14. Those that be planted in the house of the Lord, shall flou­rish in the courts of our God: they shall still bring forth fruit in old age; they shall be fat and flourishing. Though other trees be seere, and full of mosse when they are old, and beare lesse than formerly; yet the trees of Righteousnes must abound more and more, growing unto perfection and holi­nesse. Christ is come, that we might have life, and might have it more abun­dantly. [Page 119]A true beleever ought alwaies to grow in strength, and to beare good fruit, that hee might bee found doing the will of his Master. Wee must not bee like the hasty fruit before the Summer, which when hee that looketh upon it seeth it, Isa 28.4. while it is yet in his hand, he eateth it up; Wee must never desist from the performance of holy duties. Christ cursed the fig-tree, upon which hee found no­thing but leaves: But why should that tree be dried up from the roots, when the time of figges was not yet? Mar. 11.13. Thereby he taught his chil­dren, that they must conti­nually bring forth fruit: Let not the young man say, the time of bearing is not yet [Page 120]come: Let not the old man say, the time is now past, lest both of them bee bla­sted by the vengeance of God, who is a consuming fire. If wee be graffed in a­mong others, and partake of the root, wee must shew it forth by a fruitfull conver­sation. The Word doth quicken us; and where there is life, it will appeare. If God doth not forsake the gray-headed, nor cast us off in the time of old age, then wee also should not cease, while wee live to praise the Lord, Psal. 146.2. and to sing praises un­to our God, while we have any being. That we may re­ceive the more strength and vertue, whereby wee may be enabled to persevere un­to the end, we must labour [Page 121]for humility. Excelsae ar­bores fru­ctum pusil­lum ferunt. Scal. in A­rist. The lofty trees are not onely exposed to the raging stormes, but also the fruit they beare is small. It is observed, Bacon Cen­tur. the lownesse of the bough ma­keth the fruit greater, and to ripen better, because it doth participate of the root more effectually than other branches can doe, that are more remote: God resisteth the proud, but hee giveth grace to the humble. Such as have learned of Christ to bee lowly, shall bee filled with good things, whereas the rich shall be sent empty away. As wee are to beare fruit at all times, without fainting or being weary in well-doing; so we must be fruitfull in every part of us. There is a fabulous report [Page 122]concerning our spice, that it should all proceed from one tree, and one kind is the root, and another is the barke, and a third is the fruit, which is folded up in a fourth, &c. though this be not true in it selfe, yet it is significant to set before us a faithfull Christian, who seekes to glorifie God in e­very power and faculty, of­fering up himself as a sweet odour, presenting his body as a living sacrifice, Rom. 12.1. holy, ac­ceptable to God, which is his reasonable service: As there is no member of Christ that is not lively and operative, so there is no part of a Christian that should not bee exercised as an instrument of praise and thanksgiving unto God. [Page 123]Some plants wee have in e­stimation, Glycyrrhi­za. in regard of the root only, that is very help­full unto us: Others are maintained in regard of the commodious use of the leaves. Alba morus: Est bicolor morus, bom­byx vescetur uträque. Vida. Some trees doe powre out a pleasing li­quor out of the body, The Palme­to tree. Herberts trav. They bore the barkes full of holes &c. Sands trav. which doth refresh the weary traveller; Others have their fruit growing out of the bole and branches, as most of them in Egypt. We should not be like any one, but all of these in our abundant fruitfulnesse; and should be filled and adorned with all the gifts and graces of the Spirit: And as every part was created by the power, and is supported and nourished by the favour of God; so it should returne [Page 124]some fruit of thanksgiving and obedience: for there is a schisme in the body of that man, when the same member brings forth con­trary fruits; as for the tongue to blesse God, James 3. and curse men; or when one part seems to beare good fruit, as in lifting up the hands to God in praier; And another part beares grapes of gall, when the feet are swift to shed bloud. We may observe how Da­vid, who compares him­selfe to a greene Olive tree in the house of God, Psal. 52.8. was fruitfull in every branch: He did consider that it was God who planted him at first, Psal. 139.13. who made him fear­fully and wonderfully, co­vering him in his mothers [Page 125]wombe, whose eyes did see his substance, and in whose booke all his members were written, which in con­tinuance were fashioned. And as hee doth acknow­ledge, that he received his beginning from God; so he desires, that both the in­ward and the outward man may bee devoted to Gods service: hee stirres up his soule, Psal. 103.1. and all that was with­in him to blesse the Lord. & 40.8. The law was within his heart; & 16.7. His reines did instruct him in the night season; & 35.10. All his bones did say, Lord, who is like unto thee? He was purposed, & 17.3. that his mouth should not trans­gresse; & 25.15. His eyes were ever towards the Lord; He did encline his eare to a Para­ble: & 49.4. [Page 126]he washt his hands in innocencie. Psal. 26.6. God gave him strength in his armes, and kept his feet from slipping. In like manner, we, hoping to be glorified in the whole spirituall body, should praise God in every part of our mortall body: O come let us fall downe, and kneele before the Lord our Maker; let us goe to the house of God; let our eyes wait upon the Lord; let us joyne our hands, and lift them up in prayer, thereby remembring to pray for other members that are united unto the same body.

Again, let us divide them, that one may not know what the other doth, and ex­tend them in giving with simplicity, Rom. 12.8. doing good to [Page 127]all, even to them on the left hand, though with more fulnesse and alacrity to them on the right hand, the hous­hold of faith. Let our tongue be our glory in praising God. And as the leaves of the tree of life were for the healing of the Nations, so let our words be seasoned and tempered with wisdome and love, that they may re­forme what is evill, and mi­nister grace unto the hearers. As there is some similitude in the shape and proportion of the tongue, Fert folium linguae, fert poma fimili­ma cordi. De Persico pomo in Alciato. and of the leaves of divers trees, as also of very many herbs, (which therefore have their names given them from that part) so there is some resemblance betweene them. For as we can discerne what tree it is [Page 128]that we behold, by the leafe, although there be no fruit remaining upon it at that time; so we can under­stand the disposition of the heart by the words of the mouth: for out of the aboun­dance of the heart the mouth speaketh. Yet because the tongue is a world of iniqui­ty, and an unruly evill, we can distinguish more perfect­ly by workes than words. As in the parable of the two Sonnes, the first said, he would not go into the Vine­yard, but afterward he went; the second said, I goe, Sir, and went not: the younger did bear the broader leaves, Mat. 21.29. but the elder had the good­liest fruit. Words are soone uttered, and many times rashly spoken, like the leaves [Page 129]that in a short time come to their utmost extent: where­as the fruit of action is more deliberate, and requires much space and leisure to bring it to perfect maturity. Although we should, for want of that bridle which David speakes of, Psal. 39.1. sin with our tongue, Junipero spi­na pro folio est. Plin. Soc. and our words be like the leaves of the Ju­niper, sharp and piercing as a thorne; yet let not our deeds be like the fruit of the Pine, Cadentibus ex alto f [...]u­ctibus, si fortè feriatur, saepe interficitur, &c. Imag. deor. wounding or killing such as are under them when they fall: Let not our anger by lying longin our hearts be as the kernell and seed of ma­lice, which will grow up in­to deadly hatred. Where there is a faire promise of a­mendment and reformati­on, there may be some for­bearance. [Page 130]The fig-tree was spared for a time, Luke 13.7. in regard it was green and flourishing; whereas if it had beene wi­thered, it should have beene cut downe in the first yeere, and not suffered untill the fourth. Uvae contra vehementis­fimum solis ardorem mu­niantur. Kec­ker. Et contra pluviam et frigus. Id. A gentle answer pa­cifieth wrath, even as the leaves protect the fruit from the burning heat of the sun; and as they cherish and de­fend it against stormes when it is young and tender, so the truth of our word, whereby we are engaged, should be a strong motive to produce the reall and absolute per­formance: Otherwise if we have a torrent of words, and no actuall discharge of our fidelity; if the showers of our deeds be not in some sort answerable to the migh­ty [Page 131]thunder of our voice, we may be likened to that Indi­an fig-tree, Peltae effigi­em habet, fructum inte­gens crescere prohibiet. Sca [...]exer. the leafe where­of is as large as a buckler, and the fruit no bigger than a beane. The consideration of our weake condition may occasion us to bring forth that in our lives, which was formerly conceived in our hearts, and is come to the birth in our words. While we have opportunity let us doe good: The time is short, the fashion of this world passeth away: Esay 64.6. We all doe fade as a leafe, and our ini­quities like the wind have taken us away. Job 13.25. Job com­pareth himselfe to a leafe driven to and fro. Such is our feeble estate here upon earth; if God doth blow upon us, we are scattered; [Page 132]if nipt with the frost of sick­nesse, Quam mult in sylvis, autumni frigo­re primo, lapfa cadunt folia. Virg l. 6. Ut nunc ca­nae frigora brumae nu­dent sylvas. Sen. Hippol. or wasted with the winter of age, we fall to the ground; and yet how few there be that doe remember their latterend! but rather, in the fall of the leafe, they hope for new strength, and perfect recovery of former health, and never thinke of the fall of the tree it selfe, that before this winter be ended thou maist be brought downe to the pit. The Lord give us wisdome to lay this to heart, and to wait for our appointed change. In the conclusion of the yeere be­hold thine own dissolution; in the budding of the spring, Terra viret rutilantque suis poma au­rea ramis. Bal Castil. Redit ecce anni melio­ris origo. Sincerus. when the trees begin to be apparelled with a fresh beauty, when the branches that lately seemed to be [Page 133]dead are again covered with their leaves, and adorned with their fruit, thou maist observe a strong proofe to confirme thee in thy hope of a glorious resurrection. If all other things doe shoote forth for man, then shall not man himselfe revive and spring up? God who re­stored a vegetative life to Aarons rod when it was a drie sticke, Numb. 17. causing it to bring forth buds, to bloome blos­somes, and to yeeld Al­monds, will much more raise Aaron himselfe from the dead. Tamen abdi­ta quaedam vitalis supe­rat vis in ra­dicibus imis, et trunco ex­ciso nova vere tepul­lulat arbos. Vida. We are joyned unto Christ, who is the root: in the winter of death our life is hid in him; but when the time of refreshing is come, we shall be raised to an estate of glory. Awake [Page 134]and sing ye that dwell in dust: Esay 26.19. for thy dew is as the dew of herbs, and the earth shall cast out the dead. If we did looke unto the joy that is set be­fore us, and by the eye of faith did see that recom­pence of reward that is re­served for us at that day, we would be more industrious in labouring to be filled with the fruits of righteousnesse, which are by Jesus Christ, unto the praise and glory of God. Eccles. 11.1. As they that cast their bread upon the waters shall find it after many dayes, so they that have brought much fruit unto God in this life, shall have it restored un­to them at the resurrection of the just. Saint Paul speaks of having some fruit among the Romanes, Rom. 1.13. not onely be­cause [Page 135]he was an instrument to gather it, but also in regard of that gaine and advantage it would bring unto himselfe at the latter end. Nothing can deprive us of this best fruit. The worme may de­story our bodies, and the fruit of them, and may con­sume the fruit of the ground: The worme of conscience wil torment such as brought forth fruit unto death by un­fruitfull workes of darknes; but this fruit is committed unto God, who is faithfull, and able to keepe it against that day. 1 Tim. 6.19. Hereby we lay up in store for our selves a good foundation against the time to come, that we may lay hold on eternall life.

The world may be com­pared to an Orchard, where­in [Page 136]the voluptuous man eats of the fruit with as much haste and greedinesse as was used by the Pharisees in de­vouring Widowes houses, or by the Israelites in eating their quails, as if they should never take their fill of de­lights and pleasures. The covetous wretch gathers with as much diligence as may be, filling his garments, and lading himself; but God hath not given him power to eat thereof: and when he comes to depart out at the door, he is not suffered to car­ry any part of that with him for which he laboured; On­ly the godly man doth eat with moderation, and know­ing that as he came in, so he shall depart, and carry no­thing out. He distributes to [Page 137]them that cannot help them­selves, 1 Sam. 30.12. (as David gave the figs to the languishing E­gyptian) which afterward he finds againe for his future benefit: He doth exercise himselfe in duties of charity, and extends his goodnesse to the Saints that are in the earth, and the Lord doth render unto him glory, and honour, and peace. He that hath pitie on the poore, len­deth unto the Lord, Prov. 19.17. and that which he hath given will he pay him again. If God doth account that to be done unto himselfe which is done unto them, let us bring forth fruit unto God, which like the almes of Cornelius may come up for a memoriall before him. The fowles of the aire be as ready to de­voure [Page 138]our fruit upon the trees, as our seed upon the ground. The Pharisees see­med to be full of good fruit, but then came the wicked one and tooke it away; they gave to the poore, but it was to this end, that they might have glory of men: they had their reward in being applauded here in this world. It was not likely that their fruit growing in so publike a place, should come to the due perfection. Beware of vaine-glory and sinister re­spects: if thou dost perceive any of these fowles to be ho­vering about thy fruit, drive them away, Gen. 15. as Abraham did from the carkasses. Subdue all evill thoughts and vaine imaginations that may arise in thine heart: consider, it is [Page 139]God which gives both the will and the deed; and all this store that thou hast, or givest, commeth of his hand, and is all his owne. 1 Chro 29.16. Such as entertaine any arrogant con­ceits, are not onely robbed of the fruit and comfort of the present duty, but by nou­rishing their impure corrup­tions, they doe endanger the tree it self, and may destroy their owne soules: For sin doth eat as doth a canker, spreading from the crowne of the head to the sole of the foot, and entring even to the joints and marrow. This is to be cut out of the body, and to be cut off in the smaller branches. If thine eye offend thee, plucke it out; if thy right hand of­fend thee, cut it off: in what [Page 140]part soever wee can disco­ver any wickednesse, wee must take it away by the sword of the Spirit, which is the Word of God. All fleshly lusts are to bee van­quished, our carnall mem­bers that are upon the earth must be mortified, and then whatsoever wee doe shall prosper: For if wee have been planted into the like­nesse of Christs death, Rom. 6.5. wee shall be also in the likenesse of his resurrection: If wee alwaies beare about in the body the dying of the Lord Jesus, 2 Cor. 4.10. then the life also of Jesus shall be made mani­fest in our body.

Thus wee have conside­red how Christ is the root, and wee are the branches graffed into him, deriving [Page 141]our being in this life, and our well-being in the life of grace, from his goodnesse and mercy: Let us in the next place observe, how we our selves are the root, and the Word of God the cy­ons which is put into us, that wee may be fruitfull. This we are warranted to doe by the testimony of St. James, who teacheth us to receive the engraffed word, Jam. 1.21. which is able to save our soules.

Wee may well be com­pared to the root; for as that is the most earthy part of the tree, so we by nature are of the earth, earthy, and have no good thing dwel­ling in this our flesh; Rom. 7. but many sinnes and corrupti­ons, that are deeply and strongly rooted within us: [Page 142]and therefore may fitly bee resembled unto some wild figge-tree, growing in the walls of a building, hiding and defacing the beauty thereof. The boughes and branches may bee cut and broken off; but the root, which is wrapped into the stones of the building, can­not bee taken away, unlesse the walls be thrown down: Even so sinne is inwrapped into the joynts and entralls of this our building, into our nature, and the parts of it; and though we may lop off the branches, yet the root remaineth, while wee carry about this body of death: Sinne abideth untill our dissolution. The scra­ping of the house within, would not take away the [Page 143]fretting leprosie; Levit. 14.45 it must be broken downe: Our origi­nall concupiscence cleaveth so close to our nature, that it will never leave us, un­till this earthly house bee demolished. As the roots are diffused and spread a­broad round about that place where the tree stand­eth; so our corruptions are dilated into every part of the body, and faculty of the soule: And as the roots are covered in the earth; so ma­nifold sins are hidden from the knowledge of men, be­ing workes of darknesse. The heart is desperately wicked, who can know it? Jer. 17.9. The wisdome of this world is earthly: Jam. 3.17. 1 Tim. 6.10. The love of mo­ney is the root of all evill; yea, every sinne is a root of [Page 144]bitternesse, which if per­mitted to spring up, will trouble us; As Jonah, when the weeds were wrapped about his head, Jonah 2.5. prayed unto the Lord; so wee being in­folded with our corrupti­ons must seeke unto God for deliverance. He is able to destroy the fruit from a­bove, and the roots from beneath, Amos 2.9. Isa. 5.24. and to turne them into rottennesse and dust, that they shall not have do­minion over us. Such as the root is, such are the bran­ches also: In the estate of our birth, before wee bee changed by the work of the Spirit, we are no better than the Crab-tree producing sowre fruit; Our best per­formances are impure and uncleane in Gods sight. The [Page 145]Crab-stock is full of thorns; so we by nature are subject unto the curse. It must be a divine power that can free us from condemnation, by renewing us in our minds, that wee may bring forth fruit meet for repentance. In graffing, all the branches that before did flourish are taken off, and usually the stocke is cut downe not far from the ground; so wee are to be cast downe in ac­knowledgement of our un­worthinesse, and to humble our selves as a little childe, that we may be partakers of the divine nature. This is intended by the Apostle, when he saith, James 1. Receive with meekness the engraffed word. When the heart is made lowly, it will be more ready [Page 144] [...] [Page 145] [...] [Page 146]to receive the Word, & the Word will be more ready to incorporate into it: Wee must not only lay aside our greatest sins, our boasting that we could do mischiefe, our delight in folly and wickednesse; but also all confidence in our owne seeming vertues, as of tem­perance, liberality, mode­ration, and the like, lest we be puffed up thereby: See this in Saint Paul, who saith, Phil. 3.3. wee are the circumci­sion who have no confi­dence in the flesh; and though he were blamelesse touching the righteousnesse that was in the law; yet those things that were gain to him, he counted losse for Christ. Thus David saith, His soule was even as a [Page 147]weaned childe; and thus we should bee weaned and e­stranged from taking any contentment in our owne strength and ability; and should put on (as the Elect of God, holy and beloved) humbleness of mind, meek­nesse, and lowlinesse. In the next place, there is an incisi­on or wound made into the stocke, by which it may be made capable and fitting to receive the cyons. In like manner, we must rend our hearts, and open our selves, that Christ may enter into our soules; Our hearts must be broken and opened, like the heart of Lydia, that we may receive the Word of life. Was Christ wounded for our transgressions? and shall not wee be pricked to [Page 148]the heart with sorrow for our former provocations? After this, we put the cy­ons into that breach and di­vision that is made in the stocke; so after sorrow and humiliation, God puts joy into our hearts, and his law into our inward parts, im­planting his graces in our soules, and rejoycing over us to doe us good. Surculi vis ea est, ut in tantillo cor­pusculo, ta­men prae­ponderet arboris viri­bus totius: Non enim arboris pro­dit, sed sur­culi fructus. Scal. in Theoph. Bacon Cent.

Although the Cyon be small in the beginning, yet it groweth to be a great tree, over-ruling the stocke, and bringing forth fruit of its owne kind; so although the beginning of grace be weak and little, like a graine of mustard-seed, yet there is a continuall increasing and growing unto more perfe­ction, when we yeeld our [Page 149]selves unto God, as those that are alive from the dead, and our members as instruments of righteous­nesse, not living any longer in sinne, but living by the faith of the Sonne of God, who loved us, and gave himselfe for us, that hee might reconcile us, who were sometimes alienated, and enemies in our minds by wicked workes, and de­livering us from the power of darknesse, might tran­slate us into the Kingdome of his deare Sonne.

As after graffing, the stocke being nigher unto the root than the cyons, and still abiding in its proper place where it formerly did prosper, is ready to send forth many young twigs, [Page 150]that will arrest and antici­pate that strength and ver­tue, which should ascend for the nourishment of the cyons, and are therefore di­ligently taken away to pre­vent that mischiefe: So there is a combat betweene the flesh and the spirit, the one lusting against the o­ther; there is the body of death, and the old leaven of corruption remaining within us. Our sins and in­firmities are continually in­terposing, and hindring us from apprehending the fa­vour and love of God with that strength and fulnesse which wee doe desire; and therefore wee must cut off these sprigs with pruning­hookes; not suffering sinne to reigne in our mortall bo­dies, [Page 151]and have dominion o­ver us; but mortifying the deeds of the body through the Spirit, and casting down imaginations, and every high thing that exalteth it selfe against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

The Kingdome of God is compared to leaven hid in three measures of meale, Luke 13.21. untill the whole were lea­vened: A little leaven leave­neth the whole lump; the grace begun should grow strong and powerfull with­in us; the leaven of holiness should work out the leaven of malice. If the tree doth not flourish, we will impute the cause unto the barrennes of the ground, or the want [Page 152]of a good root, Crassitie suâ cortex ob­stat, quo mi­nus à terrae humore au­geatur aci­nus; non enim trans­mittitur. Scal. in Theop. or the thick­nesse of the bark that binds the stocke; but not unto the graft it self, which did grow very happily before it was converted to this use. From whence is it that there is such imperfection & weak­nesse? such backwardnesse in the good way? and that our fruits rellish so much of the stocke, so little of the graft? Comes it not hence, that our corruptions and lusts doe still warre in our members? and we doe not labour to perfect holinesse in the feare of God? O wretched men, in whom the Crosse of Christ hath not yet worne out the bitter taste of that first tree! The Cyon is taken from the tree of life: Every good gift [Page 153]commeth downe from the Father of lights, who gi­veth liberally, and upbrai­deth not: Oh that we were enlarged in apprehending and applying what is so freely offered: If our hearts were opened wide in holy desires, the Lord would fill them with spirituall bles­sings; but wee are straitned in our owne bowels; and being in this great strait, we are as unable to free our selves, as the Prophet was to deliver himselfe out of the belly of the Whale. We cannot relieve our selves, and vaine is the helpe of man, who is subject to the same misery. We may not trust to the arme of flesh, or ascribe the praise to humane power, as Adrian did, who [Page 154]wrote over his Hospitall at Lovan; Adr. 6. Trajectum me planta­vit, Lova­nium me ri­gavit, Caesar incremen­tum dedit. Ergo Deus nihil fecit. Utrecht planted, Lovan watered, Caesar gave the increase: Whereunto it was fitly subscribed by an­other, Therefore God had nothing to doe in this man. We know, that neither hee that planteth is any thing, neither he that watereth, but God who giveth the in­crease: So Noah be­gan to be an husbandman, and planted a vineyard. Gen. 9.20. He is the Husband­man, saith our Saviour; and we are his husbandry, saith the Apostle; both which places are to be understood of a Plantation, as appeares by the context, where it is said, John 15.1. That Christ is the Vine, and we the Branches, whereof hee purgeth some, and taketh away others. Al­so there is frequent menti­on of planting & watering, 1 Cor. 39. [Page 155]which is some part of coun­trie labour: And then the Apostle concludes, We are Gods husbandry, wee are Gods building; and except the Lord build the house, they labour in vaine that build it: Except the Lord gives a blessing, our paines and industry will be fruit­lesse. In demanding, who built such an house, or plan­ted such an orchard, we in­tend not the inferiour work­men, but the chief owners, at whose expence they were performed; so like­wise, although men may be labourers and workers with God, and some builders, 1 Cor. 3.9, 10. 2 Cor. 6.1. and some master-builders; yet God is the supreme A­gent, working in us both to will and to doe, of his good [Page 156]pleasure. Hee that built all things is God, who doth still uphold them by the word of his power; who likewise planted Paradise, and the whole world, who sends us yeerly the spring, and makes our gardens green, and our trees to flou­rish. Exod. 15.17. He hath planted us in the mountaine of his inheri­tance, in the place which he hath made for himselfe to dwell in. Terram pressit, minus mo­vetur, & ob hoe nascen­tes radices exire pati­tur, ac solum apprehen­dere. Senec. epist. 86. And as trees in the beginning are surely fixed, that they may not be carried about of every wind, by meanes whereof the roots cannot be fastened in the earth; so wee ought to stand fast in the faith: which grace must bee wrought in us by the Al­mighty God, Rom. 16.25. who is of [Page 157]power to stablish, 1 Pet. 5.10. Heb. 13.21. streng­then, settle us, and to make us perfect in every good worke to doe his will. He is able to supply all our wants, and to work in us that which is well pleasing in his sight. Wherefore in the first place wee should seeke unto the Lord for his supportati­on, that we may stand com­plete before him, and be tho­rowly furnished unto every good work; 2 Tim 2.6. and then as the husbandman that laboureth must be first partaker of the fruits, so we, being enriched and strengthened by the di­vine blessing and power, working in us mightily, must offer up our first-fruits in a sacrifice of praise and thanks­giving unto the Lord. Now as in the parables the Lord [Page 158]of the Vineyard hath his husbandmen and vine-dres­sers under him. So God re­quires that we should be di­ligent and industrious in la­bouring to bring forth good fruit. 2 Chro. 27.28. Item vinito­ribus Schim­hi. i. exercen­tibus opus vinearum. Jun. David the King ap­pointed Baal-hanan over the Olive trees and Sycomore trees, and Shimei over the Vineyards, who ruled and directed the inferiour labou­rers, which did the worke that belonged thereunto. The Lord hath ordained his Ministers to instruct us in the truth, and to declare all his counsell, not keeping backe any thing that is profitable unto us; and he expects our paines and endevours, in re­forming what is evill, and in seeking for helpfull meanes for our furtherance in all [Page 159]godlinesse and honesty. Redit agri­colis labor actus in or­bem. Virg. There must be a continuall care and attendance in plan­ting of an Orchard; the young trees must be assisted and defended against the power of the wind, and wa­tered in time of drought: Falce rescin­dendum, ne pars sincera trahatur. such branches as wither should be cut off: if any of the trees be dead, they must be renewed and supplied; Luke 13.8. if barren, they must be helped, as the fig-tree was: Also by pruning, and other cost, we should repaire such as begin to decline and cease from yeelding fruit. Even thus is our condition: Psal. 104.23. Man goeth forth unto his work, & to his labour untill the evening; I speake not of bodily labour, and the sweat of the face, without which we should [Page 160]not eat our bread; but of the inward labour of the mind, which is more difficult, when we worke out our sal­vation with feare and trem­bling. And although we be­gin at the third houre, or ear­ly in the morning, yet we persevere untill the evening, that we may be workmen which need not be ashamed, being approved of God when he commeth and finds us so doing. If we did con­sider the quantity of worke to be done, the manifold du­ties to be performed, the brevity of the time, and our owne weakenesse and unsuf­ficiencie, we would not be sloathfull in this businesse, nor expect any ease or for­bearance untill the appoin­ted time, in which we shall [Page 161]rest from our labours. Here­in we ought to be followers of that chosen vessell who never desisted from his of­fice, and therefore might well joyne his watchings to his labours and painfulnesse: For he was vigilant in his labours, 2 Cor. 6.5. & 11.27. and laborious in his watchings. When he had an auditory he ceased not to warne them night and day, Act. 20.11, 31. & 16.25. continuing his speech untill midnight, yea, till the break of day; and when absent from them, 2 Tim. 1.3. at midnight he praised God, and night and day prayed for himselfe and others. In so doing he was a follower of Christ, who that hee might finish the worke for which hee was sent, he daily taught the peo­ple; and when others slept, [Page 162]he continued whole nights in prayer. If some men did thinke upon this, it might restraine them from consu­ming many nights in works of darknesse, that shall not be so much as named by me; and from spending ma­ny precious hours, and from spending many good dayes, and from spending many happy yeers, and from spen­ding a long life without the least profit unto their soules. When there are so many expences, and nothing comming in all the time, no inward grace or blessing, what account will be given in the conclusion? The wicked Steward was com­mended for his wisedome and providence, but these ungodly servants will be [Page 163]condemned for their folly. Let us lay this to heart, and shew forth our moderation in our lawfull and seasona­ble use, not in our inordinate and excessive abuse of worldly pleasures. Insectatio hostium vel ferarum. Jun. Although pursuing might hinder Baal from regarding of his sacri­fice, let it never take away our due regard of Gods sa­crifice. To keepe us from love of vanity, and seeking after leasing, we should re­member that work where­unto we are called, and re­flecting upon our selves, should search every part of the inward and outward man, seeking for redresse and amendment in that wherein we have revolted, and are defective. Where­fore we will begin with that [Page 164]part which is deepe and hid­den, and requires most ex­act enquirie, as being the chiefe fountaine of all. For though the decay of a plant appeares first in the withe­ring of the twigs and bran­ches, yet it ariseth, for the most part, from a decay in the root: so the decay of grace may appeare to the view first in our speeches and carriage, yet the origi­nall cause of the same is want of Gods feare, and weakenesse of faith in the heart. As the Mariners went downe into the sides of the ship, where they found Jo­nah fast asleep, who was the cause of all their trouble: so let us enter into the bottome of our heart by strict exa­mination, let us search every [Page 165]corner thereof, as with a candle, that we may disco­ver our deadnesse and secu­rity, from whence this bar­rennesse in our conversation and uncomfortable walking before the Lord doe pro­ceed: when wee find any coldnesse or backwardnesse in Gods service, we must be more inquisitive in disco­vering that which hath stol­len away our graces, than Laban was in seeking for his gods. Gen. 31.35. No faire allegation may satisfie us, no goodly pretence may content us: There may be an image laid in the bed in the place of David: There may be a strong delusion in the heart, in stead of the lovely truth, or the lively grace.

Saul was very diligent in [Page 166]seeking to find out him that did eate any food contrary to his unadvised adjuration; 1 Sam. 14. but he did never looke into his owne heart to prove himselfe, that he might re­member from whence hee was fallen, and repent, and doe his first workes, streng­thening the things that re­mained, which were ready to dye in him. Hee profest that he knew God, when in workes he denied him, be­ing abominable and disobe­dient, and unto every good worke reprobate. He boasts of performing the com­mandement, when he was cursed for doing the worke of the Lord negligently: God commands him to destroy Amaleck, but hee will save a King, though he [Page 167]lose a Kingdome; Hee de­stroyeth that which was vile and refuse, and spared the best of the sheep and oxen for a sacrifice unto the Lord, or rather unto Mam­mon, out of avarice and re­bellion. And, as if himselfe were not so devout, hee saith, the people spared the best to sacrifice, when as he is named to bee the chiefe agent in that confederacie. It may seem hee had little reason to speake of a sacri­fice, and to charge God thus foolishly and falsly, 1 Sam. 15.9, 15. considering the little accep­tance and bad successe hee found after his forme [...] [...]ffe­ring. Samuel had told him, hee would come downe to Gilgal, and sacrifice sacrifi­ces: yet hee would not de­ferre [Page 168]untill he came, but (without any warrant from Gods Word) hee forced himselfe, 1 Sam. 13.12 and offered burnt offerings: Whereupon the Prophet charged him with the breach of Gods com­mandement, and told him, his Kingdome should not continue. Let his example admonish us to be vigilant in taking heed, lest we leave our first love, and be begui­led of our reward: We can­not be too carefull in trying our selves, and discovering any losse or impediment, whereby our spirituall estate is impaired. In the Parable there is a woman propoun­ded worthy of our imitati­on, who when shee had lost one of her ten peeces of sil­ver, shee sought diligently [Page 169]till shee found it. Psal. 119.72. The Law of God is better than thou­sands of gold and silver: If we have broken any one of the ten Commandements, wee should seeke for Gods mercy in forgiving our transgression, and restoring unto us the joy of his salva­tion; and should rejoyce more in his love, delivering us from perdition and con­demnation, than any one doth that findeth great spoiles. The Image of Al­mighty God in the begin­ning was stamped upon man, and the superscripti­on of his power and domi­nion, by which hee did ap­prehend that loyaltie and subjection, which was due to the King of glory. Now since our gold became [Page 170]drosse, that inscription was obliterate, and that image defaced, which is againe re­newed by the merits of Christ, who gave himselfe for us, that hee might re­deem us from all iniquity, and purifie unto himselfe a peculiar people, zealous of good workes. As hee hath purged our sinnes, Heb. 1.3. so he ex­pects that wee also should purifie our hearts, Jam. 4.8. and purge our selves from all evill, that wee may bee prepared unto every good worke. 2 Tim. 2.21. There are divers and sun­dry helpfull meanes to bee used about the roots of trees, Plin. Sec. l. 17. c. 27. de stercoratione. and some especial­ly belonging to particu­lar trees, either to revive them, and make them flourish, or to cause them [Page 171]to beare fruit, or to melio­rate and amend their fruit: In such great choice, I will select those two, which are mentioned by the Dresser of the vineyard, who saith, Luke 13.8. I will digge about the figge­tree, and dung it: Not that he intends to digge about it, only to make way for that which he should apply unto the root; In laxiore solo plantae laetiores, in denio saepe strangulan­tur. Fitque quasi nova terra quae vetus erat; Inter­polatur, enim Aer edomat, si­mul imbres patitur. but when either of these remedies apart, and both together are commo­dious, hee would use them joyntly for the more cer­taine cure of that barren tree: First then we observe, that digging about the roots is very beneficiall un­to the tree, which is apt to bee strangled in a stiffe and stubborne earth, where the root can find no passage to [Page 172]spread it selfe; Densato so­lo in cru­stam, nequit subire ali­mentum. Scal. in Theop. but growes very kindly in a loose earth, that is refreshed and dissol­ved by this meanes, and be­comes more capable of the showers, and made every way more favourable unto the plant. Etiam radi­ces circum­cidisse pro­dest. Plin. Sec. Also such of the lesser roots as are cut asun­der, doe send forth many small strings, which dis­perse themselves in the ground, and are effectuall for the good of the tree. Now if men bee thus indu­strious in labouring to make their trees fruitfull, then we ought to use all meanes pos­sible (so much as in us lieth) that our hearts may bee fruitfull; Let us put off the old man with his deeds, and put on the new man, which is renewed in knowledge; Col. 3.10. [Page 173]and be carefull to maintaine good workes, Tit. 3.8. that are pro­fitable unto us. This dig­ging about the tree may fit­ly bee represented by that which Saint Paul writes in his two Epistles to Timothy: In the former he saith, 1 Tim. 4.14. Neg­lect not the gift that is in thee; Let not the grace of God in thine heart be there buried, as dead earth, that lies at the root of the tree, and is not profitable: And not satisfied with that which hee had spoken be­fore, in the second Epistle he doth againe presse upon him that former exhorta­tion, with a description of the manner how it ought to be performed, 2 Tim. 1.6. I put thee in remembrance, that thou stirre up the gift of God which is in [Page 174]thee; as the earth is stirred in digging: If there be any power or vertue therein, it will then appeare. If there bee any grace or holinesse, wee should excite the same by the worke of the quick­ning Spirit: Doe not thou abide in a dead estate void of the new life; but come forth with Lazarus, arise out of the grave of corrup­tion, that God may be glo­rified by thy good conver­sation. In the next place he saith, Hee will dung the figge-tree, that it may beare fruit. I intend not to rehearse the severall substances, which are nominated by di­vers Lotium suillum aut stercus ad arborum ra­dices addi praecipit, ut Favulum malorum fiat, &c. Cato. Vel Pabulum malorum, i.e. pro cibo (vel quod immundo lotio mala delectentur.) Turneb. Stercoratio fit ex animanti­um excrementis, vel è stipulis, culmis, aut terrae medullá. Authors, as condu­cing to fructification, when [Page 175]laid about the roots of the trees; being so applyed, there is vertue and efficacie in them: but here to set them downe, would not yeeld that profit which I most desire: As they are to be covered in the earth; so they shall bee concealed from the Readers view, and passed over in silence; My principall aime is to doe good in amending the bar­ren heart, rather than the barren earth: Wherefore let us attempt to draw some benefit unto our selves. The Apostle tells us what he ac­counts to bee dung, Phil. 3.8. Even all his own worthinesse and workes, all his owne privi­ledges and prerogatives whatsoever: He was so far from being exalted above [Page 176]measure by them, that hee rather casts them downe to the root, and esteems them of no value: And surely, he was a plant of renowne, rai­sed up by the Lord, whose height reached unto hea­ven, when hee was caught up into Paradise it selfe; whose leaves were faire, and his fruit much, prea­ching the Gospel to many Nations; yet hee assumes not any praise to himselfe, but gives the glory to God: Hee doth not attribute his good fruit to any humane power, but to the divine mercy; Not to any inferi­our cause in himselfe, but to the Sunne of Righteous­nesse, which shined upon him, who before was in darknesse. The humble [Page 177]heart is most fruitfull; when wee are abased in sense of our owne insufficiency, we shall be enriched with Gods favour: Such as trust wholly to their proper gifts, doe rest upon the foot of pride, which will slip a­way, and overthrow them; Much of that hot substance applyed doth consume the root, and destroy the tree: They that are high-minded, and conceited of their abi­lities, doe seeke their owne subversion: Wee should be so farre from ascribing any excellency or dignity to our owne power, Deut. 8.17. and the might of our hand, that we should rather in all lowli­nesse confesse, that wee are all as an uncleane thing, Isa. 64.6. and all our righteousnesses are as [Page 178]filthy rags. There is just cause to be humbled and a­based when wee observe how barren we have made the earth by our sins, so that we are constrained to use di­vers compounds and ingre­dients (the naming wherof would be offensive) of very meane estimation, to help to revive it, and restore it to some part of its former strength and vigour.

In like maner we may be­waile and lament the dead­nesse and perversenesse of our hearts, whenas all the furtherance and comforta­ble encouragement we can use is not sufficient to recti­fie them, and bring them to good perfection. So great is their crookednesse they can­not be made straight; so [Page 179]many are the graces wan­ting, they cannot be num­bred. And yet we must not couch downe under our bur­then, for then our field will be all growne over with thornes, and the face there­of will be covered with net­tles, and the stone wall will be broken down; our soules will be filled with vice and impietie: But let us with much labour seeke to re­forme what is out of order, and to supply what is defe­ctive; Laudato in­gentia rura, Exiguum co­lito. Virg. Quae cura totum postu­lat virum [...]si­bi. Baudius. that as the heart is one of the little members of the body, so it may be like the poore mans small tenement, well manured.

It is a common practice to lay some choice earth and good mould about the roots of the trees, that they may [Page 180]grow, 2 Pet. 1.4. and be fruitfull: so we should apply unto our selves the exceeding great and pre­cious promises which God hath given unto us, Ephes. 2.7. and the exceeding riches of his grace which he hath shewed in his kindnesse towards us, through Christ Jesus; and thereby we shall find vertue to come into our soules, and shall be enabled to bring forth good fruit.

Leaving the root, we will contemplate the body of the tree, and from thence we will ascend unto the branches. Bacon cent. v. 440. Vectigal in­tercipit sibi vafer ille a­triensis, heri sobole de­menso suo defraudato. Scal. in The­op. It is an usuall pra­ctice to hacke the trees in the barke, both downeright and acrosse, which doth great good to trees, and e­specially delivereth them from being bark-bound, and [Page 181]killeth their mosse. Some­thing wee may performe which shall in part be an­swerable hereunto. I intend not to approve of their cu­stome who scourge them­selves, 1 Kin. 18.28. as the Priests of Baal did cut themselves with knives and lancers, till the bloud gushed out upon them; which is like that humour of Artaxerxes, who would have the robes of his Nobles scourged for such offences as their bodies should be beaten; In corde, non in cortice. Our wounds must pierce deeper than the barke, even to the heart, which must be rent by contrition. There may be an inward bruise, though there bee no outward breach: there may be true compunction without vaine [Page 182]ostentation. The Pharisees did dis-figure their faces when they fasted, Mat. 6.16. by art they composed themselves to looke pale and leane, that they might appeare unto men to fast; 1 Cor. 9.27. But Saint Paul, not regarding mans day, did keepe under his body, and bring it into subjection: So we by fasting & humiliation should subdue the body, that the soules burthen may be light, and the yoke easie, when the body doth not rule as a tyrant, but is ready to goe and come like a ser­vant.

Lastly, we cut off such branches as are not profita­ble, and the water-boughs, which are overshadowed by the superiour branches: so we must lay aside all earthly [Page 183]affections, and carnall de­sires; And as the reapers in Gods harvest doe gather out all things that offend, Mat. 13.41. so wee his husbandmen ought to cut off all corrupt and unfruitfull branches, all wicked actions and worldly cares, whereby we may be overcharged and hindred from obtaining true happi­nesse. 1 Cor. 5.2. God hath given the pruning hooke into the hand of the Church, that it may have power to take away wicked persons from among us: And God hath put the pruning hook into the hand of every Christian, to judge, and trie, and prove himselfe, that he might reject and cast off all impiety, destroying the flesh, that the spirit may bee saved in the day [Page 184]of the Lord Jesus.

As it is required that we should thus labour to make our selves fruitfull; so like­wise we must be industrious in seeking to bring them in­to the same good condition which are committed to our charge; Pro. 22 6. especially to traine up our children in the way they should goe, and when they are old they will not depart from it: Quae laceris ramis, per­strictoque ardua libro Certatim fundis per latus omne petor. Infelix, fru­ctus in mea damna fero. Alciat. If we neg­lect the performance here­of, we may feare that will come upon us which doth befall divers trees, whose branches are broken, and they smitten and beaten, be­cause of the fruit that grew upon them: so we should be punished for the transgressi­on of our children, 1 Sam. 2.31. as Eli was, who neglected to prune [Page 185]and correct his sonnes, and therefore the Lord did threaten to cut off his arme, and the arme of his fathers house; hee did not chastise them for their apostasie and back-sliding from the right way, and therefore he him­selfe, by Gods judgement upon him, fell backward, and his neck brake, and hee died. The chiefe care of the parent must be to bring up that young nurcerie in the nurture and admonition of the Lord: Ephes. 6.4. Persicus & prunus ex ossibus opti­mae. Scal. in Theop. that as the peach and some plumbs are good arising from the ker­nell; so they from their childhood may know the holy Scripture, which is able in that tender age to make them wiser than their tea­chers, and to understand [Page 186]more than the ancients. Trees not regarded become crooked and unfruitfull; but duely tended, they grow to perfection. The branch at first shooting out is tender and flexible, but at last it growes to a hard and stub­borne bough. Ut corpora ad quosdam membrorum flexus forma­re, nisi tene­ra, non pos­sunt. Quintil. In the begin­ding if any member of their body grow out of order, we will be carefull to seeke for help, before their joynts be knit, and their bones bee stiffe; Oh let us be as provi­dent for their soules as we are prudent for their bodies. What is Absaloms beauty, or Sauls stature, without Solo­mons wisedome? David saith, Psal. 128.3. thy children shalbe like Olive plants round about thy table: not like the tall Cedar, but the fruitfull [Page 187]Olive; Their praise and dig­nity shall not consist in out­ward forme and comeli­nesse, but in heavenly en­dowments and divine gifts; and being so qualified, they may well be likened to the Olive, the fatnesse whereof was used to honour God in sacrifices, and to make the face shine in annointing. Judg. 9.9. They doe seeke to advance Gods glory, Psal. 104.15. and they make their father rejoice, and have a cheerefull countenance, when they behold them walking in all the comman­dements and ordinances of God blamelesse. Psal. 144.12. If we de­sire our sons may bee as plants growne up in their youth, we must command them to keepe the way of the Lord; and as wee are [Page 188]burning lights by godly in­struction, so we must be shi­ning lights by vertuous ex­ample. For what they have seene us doe, they will make hast to doe as we have done. Be not too indulgent; you see how Adonijah rewarded his fathers love, 1 Kin. 1.6. who had not displeased him in saying, Why hast thou done so? And yet he would displease his father, and though not in word yet in deed would question his authority in disposing of the kingdome to Solomon, who was chosen by the Lord God of Israel. We have had fathers of our flesh which corrected us, Heb. 12.9. and we gave them reverence; It may be the more reve­rence for their correction, when it was without provo­cation [Page 189]or discouragement. There is no young tree that doth not send forth some twigs that would be cut off; In youth there is something to be taken away. Doe not adde the evill of rioting and excesse unto the vanity of youth. Such as bring them up in luxury, Vinoirrigare consuevit. Macrob. Tantumque honoris in­crevit, ut me­ro infuso enutriantur. Plin. Sec. Esay 16.9. deale by their children as Hortensius did by his trees, who powred wine to the roots of them in stead of water. We should rather imitate the Prophet, who saith, I will water thee with my teares, O Heshbon. We must bewaile their of­fences, and be humbled for our former sins; Consider from what stocke they did proceed, and when we be­hold their infirmities, let us remember that such were [Page 190]some (if not all) of us; But we are washed, 1 Cor. 6.11. but we are sanctified, but we are justifi­ed in the name of the Lord Jesus, and by the spirit of our God. Our planting and watering, and all our labour about them will be vaine, unlesse God give the in­crease. Multae ista­rum arboaum meâ manu sunt satae. Ci­cero. Plutar. in Artax. Cyrus might speake of the trees planted by him­selfe, but his owne name (in the Persian tongue) did put him in mind of the Sunne, without whose influence the work of his hands could not prosper. God is able to change Benoni into Benja­min, to make thy sonne be­come a plant of righteous­nesse; The child of so many prayers, of so many teares, cannot miscarry: Thou maist thinke thy sons heart to be as [Page 191]dead and barren as Sarahs wombe: The Lord, who strenthened her to bring forth Isaac, is able by the operation of the Spirit to forme Christ in his heart, causing you both to laugh and rejoyce.

There is some fruit that is harsh and unsavoury when it is gathered, but usefull and pleasant after it hath been kept a long time: Although for the present thy son bee as grievous un­to thee, as Esau to his mo­ther; yet through the Lords mercy hee may hereafter prove as comfortable and obedient, as Joseph to his fa­ther. In the last place, I will adde another care and charge of the Parent, which is the first and last, yea the [Page 192]onely aime and desire of most men, who labour to perform, or rather to pervert that place, where it is said, Fathers ought to lay up for their children; that as the branches derive their sap and nourishment from the root, so children should re­ceive some estate & means from their parents: Which ought to be done decently and in order; Not that the father, Quae quan­tum vertice ad auras Aethereas, tantum ra­dice in tar­tara tendit. Virg. like an earth-worm, should be hidden as the root under ground, living in wil­full penury and obscurity, that afterward his branches may flourish in greatnesse, and spread themselves a­broad. He is worse than an Infidell, that provides not for his family; and hee is worse than an Infidell, that [Page 193]doth provide for his family in this manner, when hee forgets to distribute to the necessity of the Saints, and excludes all works of piety and charity: thinking that there is but one thing need­full, which is, to bee trou­bled about many things, to be overcharged with cares, to bee entangled with worldly affaires, to eate the bread of sorrowes, that he may heap up riches, and the glory of his house may be increased: He seekes not for the beginning and increase of grace, but placeth his godlinesse in gaine, and u­seth all crooked waies and sinister meanes to obtaine his wretched ends, viz. that his estate, which formerly was small as a grain of mu­stard-seed, [Page 194]may wax a great tree, Ramorum pondera adeo in ter­ram curvan­tur, ut annuo spatio infi­gantur, no­vamque sibi propaginem faciant circa parentem. Scal. exer. de Indica ficu. Mangle in Purchas. and shoot out great branches; and so in the end become like that tree, whose branches spreading from the body, doe bend themselves downwards to the earth, where they take hold, and with new rooting multiply themselves into a wood; Arbore de rais. They enlarge their borders, joyning house to house, Isa. 5.8. and field to field, till there be no place, that they may be placed alone in the midst of the earth. The plant which was a long time in growing up, may soon be hewen downe: Et quas fal­lacis colle­git lingua parentis, Has eadem nati lingua refudit opes. Claudian. Dirae filius est rapacita­tis. Martial. No­thing is more usuall than for the sonne to cut downe those trees, which were cherished and maintained by the father; to waste that [Page 195]substance with riotous li­ving, which was gotten with avarice and rapine: wherefore bee not herein just overmuch, neither make thy selfe over-wise: Wholly to cast our selves upon the Lord, and to neg­lect all lawfull meanes, is a presumptuous temptation: Againe, to sacrifice to our net, and trust to our owne wisedome, not leaving any space where God may worke by his power and providence, is a desperate contempt of the divine blessing, which is the best inheritance. Fortunam [...] avidè vora­re pergas, eandem ma­lè conco­quas necesse est. Sincer. Job 20.15, 28. Hee that hath swallowed downe riches, shall vomit them up again: God shall cast them out of his belly. The increase of his house shall depart, and [Page 196]his goods shall flow away in the day of his wrath. If God prepares a worme to smite the tree, it withereth: If hee blowes upon the same, it perisheth sudden­ly, and comes utterly to an end.

This is the conclusion of the covetous man, and the same confusion belongs to all other ungodly men: Psal. 37.35. Luco dile­ctior omni Laurus hane imo stipite caesam vidit. Claudian. I have seene the wicked in great power, and spreading himselfe like a green bay­tree; yet he passed away, and loe he was not: yea, I sought him, but hee could not bee found: Such men may bee compared unto that tree, which doth ever beare leaves, and never any fruit; so they may make shew of piety, and seem to be reli­gious, [Page 197]but doe not bring forth the fruit of the Spirit. The Bay-tree prospers best in the shade; so they seeke not to be enlightened from above, and to have the Sun of Righteousnesse arise and shine into their hearts: Traditur non feriri ipsam à ful­mine. Fra­castor. That tree is not blasted nor con­sumed by lightning; so they are not moved nor awake­ned, when they heare Gods judgements denounced a­gainst sinners: But as the ancient Conquerours were crowned with Laurell; Hâc victores Delphi co­ronari, & triumphan­tes Romae. Plin. Sec. so they doe triumph as victo­rious when with their car­nall weapons they seem to overcome such as they thinke to be their enemies, because they tell them the truth, breaking their bands asunder, and casting their [Page 198]cords from them: yet let them remember, that as the branches of this tree are used in solemnities of re­joycing and mourning; so their present solace and de­light may soon be finished, and they bee called to sor­row and lamentation. The Bay-trees, which for many yeeres have flourished, are smitten by a great frost, and doe wither away; En frigidus orbes, Pur­pureos jam somnus obit. Val. Flac. Corpus ina­ne animae frigus letale secutam est. Ovid. Such as heretofore have lived in prosperity, and enjoyed their health and strength, may soon bee surprized by that cold sleep, and have their bodies benummed by death; After which, as the Bayes doth crackle & make a noise when it is burnt; Laurus Terribili sonitu flam­mâ crepi­tante cre­matur. Lucret. so they, being cast into un­quenchable fire, shall con­tinue [Page 199]in weeping, and wail­ing, and gnashing of teeth: Fragiles in­cende bi­tumine lau­ros. Virg. Quod inter urendum fragorem edunt. Turne. There shall bee desperate yellings, and hideous out­cries; the mighty voice of Thunder, the raging of the Sea, the Cataracts of Ni­lus, the sound of the Ord­nance, the roaring of Lions, howling of Wolves, low­ing of Oxen, barking of Dogges, all the most dread­full and offensive clamours in the world are not to bee compared to the torments that shall be inflicted upon the sonnes of perdition in this their sense of Hearing. In the time of their life God gave them this sense, by which faith doth enter into the soule: Eares they had, but not an eare to heare and hearken to the [Page 200]Word of truth; and there­fore neglecting to improve this gift to their comfort and salvation, they are just­ly therein punished after their decease: Not labou­ring now to receive good things thereby, afterward they receive evill things. When such as stand in the way of sinners, doe heare what evill of punishment the Lord doth threaten to bring upon the impenitent, I wish that both their eares may tingle, that they may be moved with horrour & fear of the vengeance of eternall fire; & having a space given them to repent, if not for love of God, and the joy that is set before us, yet for dread of the fiery indigna­tion, that they may returne [Page 201]unto the Lord in an accep­ted time, while they may be heard, before that day doth overtake them, in which they shall be as farre from succour, as from audience. Job 8.9. Our daies upon earth are a shadow, whereof we may fitly be admonished by this green tree, whose leaves do never fall: Wee may soone be changed from a flouri­shing to a languishing estate; and therefore as this tree doth produce some berries for medicine, though not for meat; so let us bring forth fruit meet for repen­tance, that the diseases of our soules may bee healed, and the issue of our corrup­tions may be stopped.

It may be expected, that as we have compared wic­ked [Page 202]men in generall unto this Bay-tree mentioned by David; so we should now descend to some particu­lars, that wee may see such men, as trees, walking; as the blind man of Bethsaida did, Mar. 8.24. when hee began to be restored to his sight. It is true, that such men are re­sembled to divers kinds of trees: As the proud man to the Cedars of Lebanon, Isa. 2.13. and the Oakes of Bashan; The ambitious to the Bramble, Judg 9.15. and the like: But within the compasse of our ground we desire to main­taine only such trees as are fruitfull. Wee will herein follow the example of Christ, who oft-times re­sorted to the garden with his Disciples; not of John [Page 203]the Baptist, who went into the wildernesse: Where­fore omitting to speake of wild and barren trees, we will apply our selves unto the Vine, Fructum vitis qui prae ali [...]s omni­bus excellit. Calvin. whose fruit being rightly used, doth excell the fruit of all other trees, and is said to cheare both God and man; God in a drink offering, and man when hee doth use it with moderation: and is there­fore prescribed to be given unto those that be of hea­vie hearts, that they may forget their misery: But as commonly abused, it is the poyson of Dragons, and the cruel venome of Aspes; At the last it bites like a Serpent, Pro. 23.32. and stings like an Adder. The bloud of the grape doth occasion such as [Page 204]exceed therein, Res epulis quondam, nunc bello & caedibus apta. Ovid. to powre out their owne bloud, and to shed the bloud of other men. And as this plant is not able to subsist without some supportation; so the bodies of such as doe trans­gresse thereby, are made weake and unable to up­hold themselves: Also their understanding is dark­ned by clouds and vapours, ascending from the dead sea of a defiled body, which doe hinder the influence of the divine light upon their soules.

In former times, they that were drunken, were drunken in the night; 1 Thes. 5.7. but now sinne is growne impu­dent, and that evill which heretofore was secretly committed, is now acted [Page 205]before all Israel, and be­fore the Sunne. It would be superfluous to attempt any further discovery of this bestiall pollution (I may be taxed of errour in calling it bestiall, Omne bru­tum à vino naturaliter abhorret. Aelian. because every beast doth abhorre wine) when as the offen­dors themselves have nei­ther will nor power to con­ceale their sinne from the view of all men. I will not subscribe to the practice of Lycurgus, who to reduce his subjects to sobriety, caused all the Vines to be rooted up: Edixit ne quis in Ita­liâ novella­ret. Sue [...]on. Nervii, ni­hil patiuntur vini inferri. Sic Suevi. Caesar de bel. Gal. l. 2. & l. 4. Nor to Domiti­ans Edict, that none might plant Vineyards: Nor yet to that custome of divers Nations, who interdicted the importation of wine; but as the smell of the Vine [Page 206]in the time of its flourishing doth drive away Serpents and venemous Creatures; so it would be a great hap­pinesse, if these impure wretches were prohibited from partaking of this good fruit, that maketh glad the heart of man: and then, as by Gods gracious providence, our Vines in this Land are not, Now, hurtfull unto the people by producing wine; so like­wise the people may not be hurtfull unto the Land by their provocation of Gods anger to punish them for their uncleannesse; but we all may be free from intem­perance herein: and if any, that only such Nations, Rev. 18.3. as have drunke of the wine of the wrath of the cup of for­nication, [Page 207]may exceed in the abuse of the wine that growes among them. And yet I would to God that they also were the Lords people, and altogether like unto us (or such as we then should be) in being delive­red from the bonds of spi­rituall and corporall drun­kennesse. While I reprove this excesse in others, I my selfe may seem to exceed and to wander from my present purpose; but the Vine (whereof wee now treat) is a luxuriant plant, Serpentem multipliei lapsu & er­ratico. Cicero whose branches runne far. A large digression may be tolerable in me, when I re­prehend a great transgres­sion, that is into lerable in very many. Having related what harme and losse it [Page 208]brings to others, we will now enter upon our vintage, and see what gaine and be­nefit may redound unto our selves.

The Church in divers places of Scripture is re­sembled unto a Vine that was planted by God him­selfe, Ferro ampu­tans coercet ars agrico­larum, ne sylvescat farmentis. Cicero. Nisi putetur sylvescit, at­que ut lu­damus, la­bruscescit. Scal in Theop. who doth fence it and bestow cost upon it, & looks that it should bring forth grapes. There is no plant that requires such frequent pruning as the Vine, which will become wild and un­fruitfull if the loose and spreading branches be not cut off every yeere. By which we are againe put in remembrance how needfull correction is for us, lest this pleasant plant, this noble vine, bee tur­ned [Page 209]into the degenerate plant of a strange Vine; Jer. 2.21. lest we waxe wanton against the Lord, and forget him that nourished us, and brought us up. Now no chastening for the present seemeth to be joyous, Heb. 12.11. but grievous; neverthelesse, af­terward it yeeldeth the peaceable fruit of righte­ousnesse unto them that are exercised thereby. The goodly cluster may seeme to be spoiled, being cast in­to the wine-presse to bee crushed and strained, when as by that meanes comes forth the new wine, which is so usefull and comforta­ble; but if it had remained as before, it would have beene of short duration and small benefit. So then both [Page 210]from the tree and the fruit we may conclude that affli­ctions are good for us, and are a testimony that we are sons, Heb. 12.6, 7. and such sons as are beloved of our father; though some twigs be ta­ken off, other more profita­ble will shoot forth in their place. God who is able to graffe those branches in a­gaine that before were bro­ken off, is likewise able to make other branches spring up in lieu of them that were taken away. It is better for the Vine to be pruned, and still to grow in a fat and fer­tile soile, than not being drest and tended, Ezek. 19.12, 13. at last to be pluckt up in furie, and planted in the wildernesse in a dry and thirsty ground. It is better that the branch [Page 211]should be purged by the husbandman, that it may bring forth more fruit, John 15.2. than to suffer the Vine, being not regarded, to be rooted up by the Bore of the forest, and troden downe by the wild beast of the field. It is better to be chastened of the Lord, than condemned with the world. In time of persecution, or the greatest extremity, there is an argu­ment of comfort from the Vine: for as that in winter seemes to be more seere and drie than any other tree, as if it were fit for nothing but the fire; yet in the spring it recovers the former beauty, growing more, and putting out the branches further than any other tree that is fruitfull: Even so when we [Page 212]are pressed out of measure, above strength, in so much that we despaire of life; yet even then God who raiseth the dead, is able to deliver us from so great a death; He that can make the withered branches to shoot out, and the drie bones to live, can also raise us, even when we are lowest, unto an estate of consolation and thanksgi­ving.

The Church is like a Vine, and every Congregation may be compared unto a cluster, in which many grapes doe grow together. So the people ought to be firmly knit together in love and unity, to draw their nou­rishment from the same root, Fulgentes sole race­mos. Silius. and to be ripened by the same influence of the [Page 213]Sun, and to be refreshed by the same dew of the divine grace. Although the Spies which were sent by Moses, and brought the cluster of grapes out of the land of promise, did not partake of the blessings of that land; yet Gods messengers, who doe carry these clusters into the heavenly Canaan, shall for ever enjoy the felicity of that better Country.

If we take the Church to be the Vineyard, (as it is oft­times called) then we must consider every true beleever to be a Vine, unto which he may well be likened. Ut ex eâ flu­at quod ni­mium est. Scal. in Theop. For as in graffing of the Vine it was usuall to let the stocke, in regard of the aboundant moisture, to bleed divers dayes before the Cyons was [Page 214]fastened thereunto; so there is a time of mourning be­fore the Lord doth put joy into the heart. We doe first lay apart all filthinesse, and superfluity of naughtinesse, before we receive the in­graffed word. This is the weakest of all plants, and must be sustained by the sides of the house, Psal. 128.3. Jamjam con­tingit sum­mum radice flagellum. Catul. Qualiter ae­quaevo socia­tam palmite vitem Ultuus amat. Stati. (as Da­vid speaketh) or by some wall, or frame, or such like stay, or else be joyned to some tree: so we being fee­ble and infirme in our selves, are supported by the favour and goodnesse of God. Such as make flesh their arme, or trust to any out­ward help, 2 Kin. 7.17. doe as Joram did, who leaned upon the hand of that man which was soone trodden downe: [Page 215]That shore and strength upon which they rested may suddenly be taken away from them. Si quid atti­gerit ultrò amabit, & quidem viri­osius am­plexabitur, &c. Tertul. The Vine be­ing thus weake in it selfe, doth by the tendrels or small strings seeke to catch hold upon any thing it doth touch, and to grasp it fast, Ut se erigat claviculis su­is quasi ma­nibus, &c. Cicero. Adeo ramos string it, ut crasse scere prohibeat. Scal. that it may be sustained thereby: Thus we, being sensible of our owne frailty, should apprehend the gra­cious promises and rich mercies of Almighty God, and adhere unto Christ by a lively faith. Gen. 32.26. Jacob would not let the Angel goe ex­cept he blest him: so we by applying the merits of our Redeemer unto our soules, doe receive a blessing from the Lord. When wee doe tie our selves unto our Cre­atour [Page 216]by the cords of love, (which is the bond of per­fectnesse) as a Sacrifice unto the Altar, we shall be kept from falling, and the Ser­pent shall not have power to fold himselfe about us, who are so neerely united to our heavenly Father. The Vine-tree is not fit for any use but onely to beare fruit: shall wood be taken there­of to doe any work? or will men take a pin of it to hang any vessell thereon? Ezek. 15.3. An unfruitfull Christian is the most unprofitable creature that is; a heavie burthen to the earth, a cumbrance to the ground, no better than the wild gourds in the pot, a vexation to the righteous soule, and a stumbling block to the wicked.

Other trees may beare fruit upon the young sprigs that did shoot out in the former yeere; but this doth exceed them all, bringing forth grapes upon the new bran­ches, in the same yeere in which they did proceed from the body of the Vine: thereby teaching us even in the very beginning of our profession to become fruit­full, and profitable in our conversation, running the waies of Gods Comman­dements, Psa. 119.32.60. and without delay making haste to keep his Statutes.

How can they that have neglected so great salvati­on, and deferred to returne unto the Lord, expect that he should heare them, when in affliction they seeke him [Page 218]early (seeming fervent in prayer when they first be­gin to call upon his Name) and cry unto him, O God make speed to save us, O Lord make haste to help us, whereas they during their whole life, it may be these forty yeers long, have grie­ved the good Spirit, and er­red in their hearts, putting the evill day of Gods judgement, and the good day of true repentance far from them? But there is fruit of a better rellish to be gathered from the Vine; if that be prevented by the frost, Gelatione cohibita, in sequenti anno du­plum dabit. Scal. in Theop. and hindred from bearing one yeere, in the following yeere it will re­compence that losse by a twofold restitution. If we have been as trees without [Page 219]fruit, we must not still per­sist in impiety, and live to the lusts of men, but labour to redeem the time, by a­bounding alwaies in the worke of the Lord; that as Ahimaaz, over-ran Cushi, 2 Sam. 18.23. who was sent before him; so we may supply by our diligence and chearfull obe­dience what was wanting in time: And as Saint Paul, who was last called, 2 Cor. 11.5. was not a whit behind the very chiefest Apostles; so we in spirituall endowments and glorious reward may bee made equall unto them, who entred the worke be­fore our selves. Where the fruit of this tree is most e­steemed, In agro Au­reliano vina excellentis­sima; Nulla vinea vetula, sed &c. Ibid. they doe not suf­fer any old Vines to grow, but replenish the ground [Page 220]with new, whose fruit is most acceptable; thereby teaching us to put off the old man, and to be renew­ed in our mind, putting on the new man, Ephes. 4.23. which after God is created in righte­ousnesse and true holinesse. The Lord satisfieth our mouth with good things, Psal. 103.5. so that our youth is renewed like the Eagles: And the Lord satisfieth our soule with his mercy, so that his graces are revived and re­paired in us by the worke of the quickning Spirit; John 2.8. He turned the water into wine at the marriage of Cana in Galile; and hee sends the comfortable showers, Initia vini esse aquea. Ibid. that doe moisten and cherish the roots of the Vine, cau­sing them to produce their [Page 221]fruit, in which there is a blessing; Hee turneth our sorrow into joy, Isa. 65.8. our weep­ing into rejoycing; John 16.20. He ma­keth the barren woman to be a joyfull mother of chil­dren; and hee maketh the barren heart to bring forth the fruit of the Spirit, Psal. 113. and giveth wisedome and all heavenly blessings liberal­ly, above that which wee can aske or thinke; Our lot is falne to us in a good ground, we are planted in a fertile soile, we receive the best gifts from the open hand of a bountifull Father. Now as the Vine doth draw much vertue and nou­rishment out of the earth, Necesse est eam multum quoque tra­here. Ibid. that it may produce abun­dance of goodly clusters, and great plenty of large [Page 222]leaves, and long branches; so we should derive much strength and power from that fulnesse which is in Christ, that wee may bee complete, and furnished un­to every good worke; be­ing fitted to performe any holy duty, being prepared to suffer any triall or afflicti­on, which the Lord shall be pleased to impose upon us: As upon the Vine there be great store of grapes joyned together in one cluster; so in the soule of a Christian there should be all kinds of graces accumulate and hea­ped together, in stead of that masse of sin and lump of corruption, which wee brought into this world: Wee should be filled with all knowledge, and all joy, [Page 223]and peace in beleeving; we should be full of goodnesse, ready to communicate, wil­ling to distribute to the ne­cessity of other men: Which workes of charity, and all other pious actions, are like the fruit of the Vine; for as wee have the comfortable use and benefit of that, a long time after it hath been trodden in the wine-presse; so likewise, of Gods free grace wee doe receive the reward of the good things done in our body after our dissolution; and doe then drinke the cup of salvation, when wee enter into our Masters joy, and are deli­vered from all weaknesse in the body, and infirmity in the soule; from all inward and outward frailties, even [Page 224]as the grapes in the wine­presse are freed and cleared both from the huskes and kernels: Such is our cor­ruption and imperfection here in this world, that our best performances are pol­luted by the contagion of sinne dwelling in our mem­bers, and may in that re­gard bee likened to these grapes, or or other fruits, which have either some­thing without to bee pared off, and cast away, or else some coare, stone, or ker­nell within to be rejected. In our most devout exercises, and godly endeavours, there is either some defect and errour to be discerned by man, who lookes to the outward appearance; or though wee should bee [Page 225]blamelesse before man, yet there is some inward rebel­lion and iniquity, that is na­ked and manifest before the Lord, who looketh to the heart. When we are sensi­ble of our former excesse and superfluity, and are cast downe in acknowledgment of our transgressions, wee should not thereby be de­terred from continuance in well-doing; but rather seek to amend that in which we have failed, and gone out of the way; that as such fruits are esteemed best (in their kinds) in which there is the least waste, Mollusca, quod caeteris nucibus mollior sit. Macrob. either in the shell, or any other part that is unprofitable; so our per­formances may be most ac­ceptable, when they are not defiled by any grosse er­rour [Page 226]or presumptuous sinne. The Lord, Mat. 3.12. who is able to purge the wheat from the chaffe, will approve of our good endeavours and god­ly desires, being the fruit of the Spirit; and will be plea­sed to pardon our swerving and deadnesse, which pro­ceed from the bitter root of a deceitfull heart.

In divers of our fruits there is some kernell, that being sowne doth grow up in such a plant, as may bring forth more fruit of the same kind; in like man­ner, the end of one good action should be the begin­ning of another: we should labour to increase and mul­tiply in heavenly graces, and spirituall gifts, and our reward shal be great in hea­ven; [Page 227]For unto us it shall be given to eate of the Tree of life, Revel. 2.7. & 22.2. which is in the middest of the Paradise of God: A tree that bears twelve man­ner of fruits, and yeelds her fruit every moneth: Such fruit as doth for ever ex­empt us from the dominion of death; such fruit as doth open our eyes, for we shall see God face to face; 1 Cor. 13.12. such fruit as doth make us to be as gods, wee shall bee like him, 1 John 3.2. for wee shall see him as hee is; such fruit as is good for food, so very good, Isa 49.10. that when we taste thereof, wee shall never hunger any more, John 6.34. nor thirst any more: But as the Di­sciple said, Lord, evermore give us this bread; so wee shall alwaies desire, and for [Page 228]ever enjoy this food that endures in everlasting life: Such fruit as is pleasant to the eye; 1 Cor. 2.9. for since the begin­ning of the world, the eye hath not seen the things which God hath prepared for them that love him; Such fruit as is to be desi­red to make one wise, even wise unto salvation; with­out which all the wisdome of this world is foolishness, and enmity against God: But this wisedome is a Tree of life to them that lay hold upon her; Pro. 3.18. & 4.9. a Crown of glo­ry shall she deliver to them. Did our first parents think that the fruit of the tree of Knowledge was to be desi­red, Gen. 3.6. when it was forbidden? And shall we by a stronger delusion beleeve that this [Page 229]fruit of the Tree of Life is to be neglected and avoi­ded, when wee are com­manded to labour for it? All the trees in the garden of Eden could not satisfie them, but they would eate of the forbidden fruit, though they became sub­ject to the curse thereby. The abundant variety of all the precious fruits brought forth by the Sunne, should not please nor content us, without this blessed fruit of the Tree of Life. Adam was prevented, that hee might not put forth his hand to take of that Tree, lest having eaten unworthi­ly, hee deceived himselfe with a vaine hope of life, when death should sudden­ly overtake him; But wee [Page 230]have time and liberty gran­ted unto us, that we may stretch forth the hand of faith, and receive this fruit, whereof if wee eate, wee shall not dye; He might not gather it upon earth, but we may receive it from heaven. The Manna, which was kept untill the holy Sab­bath, had no worme in it: If wee now treasure up this good fruit against the Sab­bath of Rest for our soules, it shall never be taken away from us; Hee that gathers little, shall have no lacke: But if in this day of salvati­on we gather great plenty thereof, we may then con­fidently say, Soule, take thy rest for evermore, thou hast much goods laid up for all eternity.

The Tree of Life is in the middest of the Paradise of God: Oh that the fruit thereof were hidden in our inward parts, that we could lay it up, and keep it in our hearts! wee would then e­steem all the dignities and delights in the world to be of as short continuance, Isa. 28.4. Ita in mani­bus conse­nescit. Plaut. as the hasty fruit before the Summer, which when hee that looketh upon it seeth it, while it is yet in his hand he eateth it up; And to be no better than that fruit, which was stollen out of the Orchard, Non erant formâ, nec sapore ille­cebrosa. that had nei­ther forme to catch the eye, nor rellish to allure the hand; For which that blessed man in his repen­tance paid the dearest price that ever was paid for any [Page 232]fruit, which was eaten by any of the sonnes of Adam. We give fruit unto froward children, that they may for­sake that which is of more value; Shall wee bee such children in understanding, for the trifling vanities of this life, to reject the dura­ble riches of the heavenly Kingdome? Shall wee for the three Apples of ho­nour, Atalanta, sive Lucrum. Bacon Sap. Vet. Victa cursu dum malis tribus colli­gendis retar­data. Nat. Com. pleasure, and profit, which are cast before us, be stopped in our race, and so lose an incorruptible Crowne, an eternall weight of glory? The commodities of this world may seem to be like the fruits about the dead sea, delectable to the eye as Apples of gold; but being touched, they fall in­to ashes: when we thinke to [Page 233]take surest hold of them, they deceive us. Wee are not like the Cadusians, Plutar. who were a strong people, and yet fed upon nothing but Apples and Peares, and such like fruit; from these we receive the least part of our nourishment: So like­wise all outward benefits doe not conduce to our true happinesse, unlesse wee use them as we sometimes use our fruit, to procure an appetite unto that which is more solid; So we by ta­sting of the Lords bounty in these externall blessings, should be excited to hunger after Righteousnesse, and the spirituall food of our soules, that we so we may be abundantly satisfied with the fatnesse of Gods house, [Page 234]and may drinke of the river of his pleasures for ever­more.

Now, as the industrious Bee doth gather honey, not only from the blossomes which are upon the trees, but also from the flowers which grow upon the earth; so wee, having for­merly laboured to receive instruction from the trees, will now endeavour to take some permanent benefit from the fading flowers. I will not insist upon the re­proofe of them, who are worthy to be blamed for their violent desire, to ex­ceed in all kind of strange novelties; Quorum literae in Thraciam, Graeciam, Indiam dis­currunt. Lips. whose letters are sent into remote parts of the world, for some small seed, or root, which they [Page 235]cherish as the mother doth the childe; Quib. aegri­us fit florem aliquem no­vum mori, quam &c. Idem. and grieve more for the death of a new flower, than of an old friend. Wee know, that Adam in Paradise was foiled, whereas Job sitting among the ashes did over­come the Tempter. There is offence by vanity and su­perfluity, when wee seeke wholly to please the out­ward senses of the body, and doe never project how to strengthen the inward powers and faculties of the soule: Which errour wee will now reforme, hoping by our paines and diligence herein, wee may recover some part of that excellent happinesse of our first e­state, rather than be driven further off from the com­fortable [Page 236]fruition of true fe­licitie.

First then we doe admire and adore the wisedome and power of Almighty God, whose hands have made all these things. Who can behold the Sunne and Moone, and all the Starres of light, but he must with all reverence acknowledge the glory of God, which is declared by them? and who can view and observe the rare beauty and riches of the earth, but he must con­fesse the excellent perfecti­on that is seene in them? There was no more spirit in the Queene of Sheba when shee beheld the state and pomp of Solomon; 1 Kin. 10.5. and yet even Solomon in all his glory was not arrayed like one Li­ly: Matt. 6.29. [Page 237]That goodnesse and providence of God which doth shine forth in one flow­er, doth exceed the greatest roialty of that most magnifi­cent King. Liliorum in­scriptio vine­tur aptissimè convenire, &c. Flamin. The same word in the inscription of the Psalm is expounded either of the Lilies, or of the Instru­ments of six strings: As the sound of those Instruments, so the sixe leaves of the Li­lie may excite us to praise the name of the Lord. Immiscens varios natu­ra colores. Sincer. Parthica quae tantis varian­tur cingula gemmis? Claudian. If this one flower be arrayed in this manner, then what in­comparable lustre and splendour is in that rich war­drobe when it is brought forth? With what won­derfull variety of colours is the earth enamelled? What sumptuous robe of the most mighty Potentate may be [Page 236] [...] [Page 237] [...] [Page 238]compared to this raiment of divers colours, wherewith this terrestriall globe is a­dorned? Alba vere­cundis Lilia pinge Rosis. Sincer. Lilia prato candida. Propert. Et Rosa pur­pureo crescit rubicunda colore. Virg. Sanguineo splendore Rosas. Claud. The Lilies excee­ding white as snow, so as no Fuller on earth can white them; the Roses of such an absolute and perfect red, that the most exact imitati­on by art, is no better than Josephs coat dipped in the bloud of the Kid, if com­pared thereunto: Et dulce Vi­olas ferrugi­ne pingit. Claud. the Violet, whose grave and stately colour doth surpasse the Purple of the rich man; the Tulippa, and many o­thers, whose yellow is to be preferred before the cloa­thing of Pharaoh's daugh­ter, which was made of wrought gold; And besides this preheminence of the co­lour, wherein there is great [Page 239]diversity in the same kinds, let us consider the differing shapes and proportions in which they grow, the times and seasons in which suc­cessively they blow and o­pen themselves, that wee may never want the aboun­dant choice of fragrant o­dours, and sweet savours, that most of them doe cast abroad: Psal. 104.24. And we cannot for­beare to say with David, O Lord how manifold are thy workes! in wisedome hast thou made them all; the earth is full of thy riches. If the e­ternall power and goodnesse of God be made manifest in these things that are of least continuance, then how much more in the durable riches that are provided for us? If such beauty be con­ferred [Page 240]upon a fading flower, Cujus rei in­veniri potest brevior ae­tas: Quintil. then what unspeakeable glo­ry is reserved in the heaven­ly Kingdome? If such sweetnesse may be found in these things which spring out of the earth, then what solace may be received by the good gifts that descend from above? If such com­forts here in this life, what pleasures for evermore at the right hand of God? If while the King sitteth at his table, the Spouses spikenard sendeth forth the smell thereof, and he be unto her as a bundle of myrrhe, Cant 1.12. and a cluster of Cypres; If Christ being absent doth impart and communicate such blessings unto us, now in our pilgrimage, by the Word and Spirit, then what [Page 241]fulnesse of joy will there be when we appeare with him in glory? As we are deligh­ted with the smell of sweet herbes and flowers, when they are composed in one bundle; so God is well plea­sed with the plenteous varie­ty of sundry graces in a true beleever: and then doe we offer up a sweet odour, an acceptable sacrifice unto the Lord.

In the Scripture flowers are frequently named to de­scribe our fraile estate here in this world: Job saith, Job 14.2. Man commeth forth like a flower, and is cut downe. David saith, As a flower of the field, Psal. 103.15. so man flourisheth: the wind passeth over it, and it is gone. Saint James saith, Jam. 1.11. The Sun is no sooner risen with a bur­ning [Page 242]heat, but the flower fal­leth, and the grace of the fa­shion of it perisheth. Esay 28.4. The glo­rious beauty of Ephraim shalbe a fading flower, saith the Pro­phet Esay: & in another place he saith, & 40.6. that the goodlinesse of all flesh is as the flower that fadeth; 1 Pet. 1.25. Purpureus veluti cum flos succisus aratro Lan­guescit mo­riens. Virg. Pubentesque rosae primos moriuntur ad Austros. Statius. Ut cum sole malo tristi­que rosaria pallent Usta Noto. Idem. Alioqui tu illos in ve­tustatem re­servabas, &c. Quintil. And Saint Peter (as it is probable) alluding to that place, confirmes the same truth, that the glory of man is as the flower that fal­leth away. All outward gifts and endowments are as flowers, long in planting, and cherishing, and growing up, but short in enjoying the sweetnesse of them. Wee may as well resolve to keep our flowers continually fresh and beautifull, as to ex­pect any constant possession of the transitory benefits of [Page 243]this world. Floribus tam diu gratis donec re­centibus. Sidon. Wherefore let us use them as we doe our flowers, which doe please us well while they be fresh, but wee cast them away when wee have had the sweetnesse of them: So long as these outward comforts are helpfull unto us, and doe excite us to praise and thanksgiving, we may safely use them; but when they come to be livelesse and un­effectuall, we should re­nounce them.

Such are the commodities of this life, and such is our life it selfe; it is even a va­pour that appeareth for a lit­tle time, Jam 4.14. and then vanisheth away. The longest life that ever any man lived, was not so much as one day in Gods account. 2 Pet. 3.8. How many doe [Page 244]wither away before they be growne up? Qualem vir­gineo de­messum pol­lice florem, Cuineque fulgor adhuc nec dum sua forma reces­sit. Virg. How many are gathered in the flower of their youth, in the per­fection of beauty and strength? Even as soone as the Sunne is risen, and shines upon them, they fade away: Or if we doe beare the heat of the day, yet when the evening of old age is come, like our flow­ers of Peru, Una dies a­perit, confi­cit una dies. wee then fall to the ground.

In regard of the brevi­ty of our time wee may change that speech of Bil­dad, Job 8.9. We are but of yesterday, and know nothing: Wee need not goe so farre as he did; for we may say, We are but of this day, and know nothing; and which is the greatest misery in this [Page 245]our ignorance, we care not to know or consider the shortnesse of our lives; We know not that Adam a­bode one day in the state of knowledge before he fell; we know that we shall con­tinue one day in this state of ignorance before wee re­turne to the dust. The wic­ked cannot hope for length of dayes, but rather to be snared suddenly in an evill time, Eccles. 9.12. when it fal­leth suddenly upon them. The godly doe neither ex­pect nor desire long life: Heb. 11.38. the world is not worthy of such who are the Lords Jewels, Mal. 3.17. Ostentatus raptusque si­mul, solstitia­lis velut her­ba solet. Auson. which hee brings forth, and shewes them to the people, and then makes them up againe. If our stay be so short, it [Page 246]behoves us ever to bee prepared for our end, and with Saint Paul to dye daily, in our readinesse to be dissolved. In this our latter giving our selves un­to the Lord, in commen­ding our spirits into the hands of our Father, God loveth a cheerefull giver; we must not do it grudging­ly, Abeamque ex hac vita, non ut eje­ctus, sed ut e­missus. Lips. or of necessitie, but with a willing mind. The Lord of the Vineyard, as he hath power to send la­bourers into the worke at what houre he plea­seth, so hee hath power to call them from their worke at what houre hee thinks good. Blessed are they that die in the Lord, for they rest from their labours, and their workes [Page 247]follow them; To such to live is Christ, and to dye is gaine. Better is that Rose which is gathered in the bud, Ecce & de­fluxit rutili coma punica floris, Dum loquor & tellus tecta rubore mi­cat. Auson. that an ex­cellent water may be di­stilled from it, than that which hangs longer, and at last falls to the earth without any use or benefit. Better is the short race of the faithfull man, whose good name is as precious ointment that filleth the house with the sweet o­dour, than the long resi­dence of the ungodly, who are not profitable ei­ther in life or death.

Having mentioned the Rose, Roseus color a principe florum. Scal. Exer. the Prince of flow­ers, it will not be imper­tinent to extract the spirit thereof, to trie what ver­tue [Page 248]wee may draw from the same: When we be­hold the Rose growing upon a Brier, wee may againe call to remembrance that curse denounced in the beginning, Thornes and thistles shall the earth bring forth to thee; Wee may thinke upon our sinne, which did provoke the Lord to inflict that punish­ment. And then from the colour of this flower wee may learne to take shame unto our selves, Extremus roseo pudor errat in ore. Val. Flac. Gen. 2.25. which is one of the attendants of sinne; for in the estate of Innocencie, Adam and Eve, though naked, yet were not ashamed.

Being thus cast downe in sense of our unworthinesse, we must seeke for mercy [Page 249]through the merits of Christ, who became sub­ject unto the curse, and was rent and wounded by the thornes that were fa­stened unto him; Who in his resurrection was the Rose of Sharon, full of grace and majesty, bring­ing sweet consolation unto all that approach nigh un­to him by faith; Through his favour the malediction is turned into a blessing, and we may receive much delight and comfort by the use of this excellent flower; yet alwaies re­membring that the way to Heaven is not strowne with Roses and Violets, with delicacies and pleasures: For although we have in­ward peace and joy, wee [Page 250]must meet with many af­flictions, and suffer mani­fold tribulations, before wee can enter into the Kingdom of Heaven. They would pull a Rose without prickes, who would em­brace a godly life, without opposition and enmity from the world.

As the Rose doth teach us modesty; so the Violet humility: which doth not lift up it selfe, like the empty eares of corne; or like the Bramble in the Parable, Judg. 9. that other trees may come under the sha­dow of it: but in all low­linesse adheres to the earth that gives nourishment thereunto. Job 37.18. Elihu saith, God hath spread out the skie, which is strong, and as a [Page 251]molten looking-glasse: In that glasse we may see the lively colour of the Vio­let, and may observe, that the right way to true ho­nour is by humility: Pro. 15.33. They that have learned to hum­ble themselves, shall in due time be exalted. The former colour of the Rose, Vel mista rubent ubi Lilia multa Alba Rosa, &c. Virg. this of the Violet, and that of the Lilie, are e­steemed the three chiefe ingredients in beauty: Where there is shame for their former disobedience and other sinnes, 2 Thes. 3.14. whereof they have been guilty; and true humility in the ac­knowledgement of their unworthinesse and imper­fection; Rom. 6.21. and an holy de­sire to keep themselves pure, and without blemish [Page 252]for the time to come. Those soules are all glo­rious within, they are all faire like the Spouse, Cant. 47. and there is no spot in them. If wee could find a pre­script, how our bodies, which are as the gar­ments unto the soule in this our pilgrimage, may endure in the prime beau­tie, like the clothes of the Israelites in the wil­dernesse, Deut. 29.5. which did not waxe old upon them; how our youth might bee re­newed like the Eagles, Psal. 103.5. and we may continue untill our latter end in perfect come­linesse, not having our best forme obscured by the wrinkles of age; there bee very many who would rejoyce herein, more than [Page 253]he doth that finds a great treasure: And such a Phy­sician as could thus helpe them, should bee liberal­ly paid, though they did endure many dayes tor­ture to gaine this harme and losse. Now, which is much more, here is evi­dently set before us an approved experiment, Not how to retaine our for­mer favour; but how to increase more and more in divine beauty, and excel­lent lovelinesse, by wa­shing in the bloud of that immaculate Lambe, and by being adorned with the graces of the holy Spi­rit, that wee may bee as the Sunne when hee go­eth forth in his might, Judg. 5.31. which doth not reveale [Page 254]its complete majestie, when it first comes out at the doore of the Tabernacle, but after ascends to great glory: Though our begin­nings bee weake, yet we shall attaine unto a more perfect estate: And as Mo­ses eye was not dimme, Neque au­fugit Viror ejus. Calvin. Viriditas ejus. Jun. nor his naturall force abated when hee died, but was then as greene and flouri­shing as in former time; so we in old age, and in death it selfe shall still re­taine the vigour of the new man, which after God is created in righteousnesse and true holinesse; And after our dissolution the soule shall appeare in glo­rie, as the lamps in Gide­ons Army did then shine forth, when the pitchers [Page 255]were broken. Though for the present this divine Light bee eclipsed by the interposition of the body of the earth; yet at the last day the body also shall become spirituall, and we shall put on, not rich robes and costly array, not pearles and flowers, and such like ornaments; 1 Cor. 15.53. but Incorrup­tion and Immortality; Phil. 3.21. And our body shall be fashio­ned like the glorious bo­die of Christ; That is the last and lasting fashion; the fashion that will fol­low all other: Oh that all other would follow that fashion, that we would labour for holinesse; And so being espoused unto one husband, 2 Cor. 11.2. we may be presented to Christ with­out [Page 256]spot or wrinkle, Ephes. 5.27. or any such thing; As a chaste Virgin, caring for the things of the Lord, that shee may bee holy both in body and spirit. 1 Cor. 7.34.

I doe not deny, that divers ornaments are to­lerable, and there may be some distinction and dif­ference, according to or­der and dignity: The Crowne that is fit to bee set upon the head, is not meet to bee placed upon any other part of the bo­die: But there must bee abstinence in some things, Non tan­tum medio­critas co­lenda est, sed etiam absti­nentia. Calv. and moderation in all. Such as are captivated by their owne chaines, such as are inthralled by fond affecta­tion, and notorious osten­tation, should breake those [Page 257]bands asunder, and cast away their fetters from them: Shall wee with the Pharisee looke only to the out-side, which may bee like a painted Sepulchre? Shall they that professe themselves to bee Gods servants, bee of as little use in the Church, as is commonly made of the Tulippa in the garden, which is onely for shew? And yet even by viewing of that various flower, we may observe something that may bee helpfull un­to us: For as that fal­leth, and the grace of it perisheth; so shall the rich man, clothed in goodly ap­parrell and fine linnen, Jam. 1.11. fade away in his waies; Yea, so shall the fashion of this [Page 258]world passe away, 1 Cor. 7.31. and the lust thereof; but hee that doth the will of God abi­deth for ever: 1 John 2.17. Hee shall live an eternall felicitie; And may in that regard bee compared unto this flower, which in Winter shrinkes low into the earth, but in the Spring doth rise againe with great beauty; so although for the pre­sent he may be cast downe in godly sorrow for his sinnes, yet hee shall bee lifted up with comfort and consolation, when the Sunne of Righteousnesse shall arise with healing in his wings, and shine upon him with grace and fa­vour.

Then let us learne of this and other flowers, [Page 259]which doe open them­selves, Helotro­pium, &c. and turne towards the Sunne when it shines upon them, that they may bee refreshed by the in­fluence thereof; to open unto Christ, that he may enter into our soules; to encline our eares unto his Word, and our hearts to keep his Commandements; And to turne unto the Lord with all our strength, that wee may bee enligh­tened by his glorious truth, and supported by his al­mighty power.

The Word of God is as seed sowne in our hearts; it may be, wee have for a long time been unpro­fitable hearers, and the Word wee have received hath been as the seed of [Page 260]this flower before named, which doth not satisfie our desire, untill many yeeres after it is sowne: Yet let it not for ever bee buried within us; for then it will prove the savour of death unto death: 2 Cor. 2.16. but ra­ther let it bee as the seed wee sow, 1 Cor. 15.36. which first dies, and then is quickened.

That seed which fell a­mong stony places sprung up forthwith, Matth. 13. and was as suddenly scorched: If this seed hath for a great space been hid within us, let it take the deeper root, and at last bring forth an hun­dred fold. Doth the earth bring forth herbes meet for them by whom it is dressed? Heb. 6.7. Doth the gar­den cause the things that Isa. 61.11. [Page 261]are sowne in it to spring forth? And shall not man, Terra nun­quam recu­sat imp [...]ri­um, nec un­quam sine usurâ reddit quod acce­pit, &c. Ci­cero. who receives these bles­sings of the fatnesse of the earth, become fruitfull himselfe, that hee may likewise bee blessed with all heavenly blessings in spirituall places in Jesus Christ? Gal. 6.7. Doth man (for the most part) Doth man (for the most part) reap what­soever hee soweth? and shall God reape nothing but tares, having sowne such precious seed? Shall the good things commit­ted unto us produce such bad effects, like unto the wheat that is sowne, Infoelix lo­lium & steri­les domi­nantur ave­nae. which in a barren yeere doth de­generate into darnell? Far bee it from us to requite the Lord in this manner: If hee call, and wee re­fuse; [Page 226]If hee stretch out his hand, and wee regard not, then hee will laugh at our calamity, and wee shall call upon him, but hee will not heare; wee shall seeke him early, but shall not find him: but if wee doe hearken to his Word, and obey his voice, then our prayers shall come up as a memoriall before God, and bee as seed sowne, not in the earth beneath, but in heaven a­bove, and shall cause a rich and plentifull increase of all heavenly blessings to come downe upon us, that our soules may bee filled with good things: Yea, then our workes of charity, and all godly acti­ons, shall be as seed which [Page 263]we cast abroad, and sow to the Spirit, Gal. 6.8. that of the Spirit wee may reap life everlasting: 2 Cor. 9.6. Hee that sow­eth sparingly, shall reape sparingly; and hee that soweth bountifully, shall reap bountifully. Pro. 11.25. The liberall soule shall bee made fat, and he that watereth, shall be also watered himselfe. Dare wee trust the earth with our seed? and dare wee not trust our faithfull Creatour in these workes of charity?

The earth hath no pow­er nor sufficiencie in it felfe, but only from his benedi­ction; Shall wee doubt of his goodnesse and mercy, who is most just and righ­teous in himselfe, and who doth give this fi­delity [Page 264]and ability unto the earth, that it may make an abundant returne of that wherewith it is tru­sted? Are wee of such little faith? And doe we thus feare in dispencing these outward commodi­ties, these transitory be­nefits? Then how shall wee bee able to commend our spirit into the hands of our Father? With what courage and com­fort shall we commit our bodies to the earth (being the last seed we doe sow) which shall bee raised in power and great glory, excelling that of the pure Lillie, more than that doth the royaltie of Solomon? Awake and sing yee that dwell in dust; for thy dew [Page 265]is as the dew of herbes, and the earth shall cast out the dead. Isa. 26.19. & 11.1. In illo loco Messias ex­presse voca­tur Flos; & consentit Hieronymus. Causabon. Job 38.27. The Flow­er of the stemme of Jesse did spring up in a gar­den, and our graves shall bee turned into garden-plots. As the raine cau­seth the bud of the ten­der herbe to spring up; so the Lord is able to raise us up unto eternall joy and felicity; Yea in this first resurrection hee doth raise us up from the death of sinne, to the life of grace: I will bee as the dew unto Israel, Hos. 14.5. even as the cloud of dew in the heare of harvest. Isa. 18.4. God makes the small drops of water; they powre downe raine according to the va­pour thereof, which the [Page 266]clouds doe drop and di­still upon man aboundant­ly, Job 36.27. to satisfie the desolate and waste ground.

In like manner he doth sendus the showers of his grace, he gives us the in­crease of all spirituall gifts, he doth refresh us with his favour, and satisfie our thir­sty soules with his loving kindnesse. Apollo's wate­ring is to small effect, un­lesse God gives his bles­sing; Deut. 11.10. Although the seed we sow may grow when we water it with our foot, yet the seed of grace in our hearts can never prosper, unlesse the Sonne of man, who began that good work, doth likewise perfect the same.

When the sweet and [Page 267]comfortable showers doe fall upon the earth, they doe not onely cherish the flowers and herbs, but al­so doe occasion many of­fensive weeds readily to grow up: so the good gifts that come downe from the Father of lights, the gracious blessings that descend from above, doe bring forth the acceptable fruit of praise and obedi­dience in the godly, but the cursed weeds of rebel­lion and provocation in the wicked. The goodnesse of God, which, as a gen­tle shower mollifying the drie earth, doth leade the humble soule to repen­tance; but doth harden the impenitent heart, which is fully set to doe evill, and [Page 268]to treasure up wrath against the day of wrath. The Word of God, in season like the former, and out of season like the latter raine, is the true bread that comes downe from hea­ven, and doth refresh him that is weary and ready to faint, and doth satisfie him that is hungry, that he shall never hunger any more; but it causeth loa­thing in the full soule; As the Israelites did not find any sweetnesse or good relish in the spirituall meat, the food of Angels, 1 Cor. 10.3. [...]s. 78.24, 25. the corne of heaven that God rained downe upon them: Our soule is dried away, there is nothing at all be­sides this Manna before our eyes: Num. 11.6. Here is Man­na, [Page 269]and Manna, and no­thing but Manna: they called it light bread, Num. 21.5. and as lightly they esteemed of it.

Thus the naturall man receiveth not the things of the spirit of God, 1 Cor. 2.14. for they are foolishnesse unto him; neither can he know them, because they are spiritually discerned: hee cannot apprehend the live­ly power of the hidden Manna; Rev. 2.17. he cannot disco­ver the secret of the Lord, which is revealed unto them that feare his name. The tares that appeared in the field were suffered to grow unto the harvest; Mat. 13.30. but the weeds that come up in the garden must bee taken away in the [Page 270]very beginning; Our vi­ces must be plucked up by the roots before they bee surely fixed by long continuance. Abdolony­mus hortum, malas herbas eligens, re­purgabat. Q. Curt. The Histo­rian makes mention of a Gardiner who was found destroying of bad weeds, when Alexander sent for him, and advanced him to a kingdome: So wee, supplanting our corrupti­ons, and casting out the unfruitfull workes of dark­nesse, shall attaine to a crowne of life. As Adam was to dresse the Garden of Eden, so wee are to keepe our soule and body blamelesse from the pol­lution of sinne: and in the end, when wee rest from our labour, we shall enter into our Masters joy. [Page 271]Christ saith to the good Theefe, Luke 23.43. To day thou shalt bee with mee in Paradise: Before God said to the rich man, & 12.20. This night thy soule shall bee required of thee; There the night is mentioned: death shall come suddenly upon him as an enemy, as a theefe, and finde him in greatest security, in the dead sleep of sinne: Hee delighted in workes of darknesse, and shall bee cast into utter darknesse; But here the day is named, To day thou shalt bee with mee; a day of salvation unto the good theefe, the first day of his life, and such a day as never had any end. Christ is the true Light, John 1.9. which lighteth every man [Page 272]comming into the world, with the light of reason; and everie Beleever with the light of happinesse and glorie, when hee goeth out of this world into the holy Citie, that doth not need the Sun, Rev. 21.23. for the Lamb is the light thereof.

To day. The perfor­mance of this gracious pro­mise is limited to a short time, and therefore all doubting is excluded. Our Saviour is crucified in the midst, as nigh to one ma­lefactour as the other: Both formerly were brethren in evill, consenting in wic­kednesse; Both began to revile him before their death; yet one is rejected, and exposed to vengeance, the other is taken as a [Page 273]brand snatcht out of the fire: Christ doth over­shadow him in mercy, and delivers not from death, but from condemnation.

Thou shalt bee with Mee. A blessed change, to bee freed from the fel­lowship of an impeni­tent sinner, a blasphe­mous reprobate, and to be admitted into the so­ciety of Saints, yea for ever to be with the Lord; An unspeakeable mercy, that hee, who by his owne confession suffered justly, should be with him who had done nothing a­misse. The righteous died for the ungodly, Christ for us sinners; hee be­came Emmanuel, God with us, that wee may [Page 274]live with him in his king­dome of glory.

Thou shalt bee with mee in Paradise. What wee gaine by the second Adam is much better than that wee lost by the first; in the beginning Adam was in Paradise, but God was not with him, nor the feare of God before his eyes, when hee yeelded to the tempter: and hee was not with God, nei­ther dare hee appeare be­fore him when hee wal­ked in the Garden: Then the presence of the Lord was a terrour unto Adam having sinned; Now the presence of Christ was the best of comforts un­to the theefe being pe­nitent.

Paradise it selfe was not Paradise unto Adam after hee had offended: But when wee shall bee set at liberty from the prison of the grave, and acquitted from the sting of death, wee shall bee as uncapa­ble of sinne, as of morta­litie; Oh then let us ever aspire unto this most bles­sed estate. Although this good thiefe did suddenly, as it were with holy vio­lence, breake into heaven (to shew that there is no end of the rich mercies of God) yet let not us presume upon this ex­ample of grace, and so become examples of judgement unto others; Our whole life is given us to this end, that by [Page 276]patient continuance in well-doing, wee should seeke for glory.

The taste of Gods good­nesse in these outward be­nefits, should excite and quicken our desire to ob­taine the full fruition of eternall happinesse: If we rest contented in the com­modities of this life, wee thinke the pleasures of this life to bee as acceptable as the joyes above; As Lot thought the plaine of Jordan to bee as the gar­den of the Lord: Gen. 13.10. And then wee cannot bee de­livered from the common destruction, without the wonderfull mercy of God. But let us seeke a better countrie, even this cele­stiall Paradise: Strait is the [Page 277]gate, and narrow is the way that leadeth there­unto; and therefore our best diligence is required to find it; Yet, for our en­couragement, there are not Cherubims in the entrance to keep us from approach­ing nigh unto it; but the Angel of the Covenant is the way whereby we must walke, and which doth guide us in the truth; And the doore whereby wee must enter, and which doth admit us that wee may bee saved: Yea, all the Angels rejoyce, when we enter into this path of life; and doe keep us in this way, ministring unto us the heires of salvation, who (as some have thought) were created to supply the [Page 278]defect of some of them, and to repaire the breach that their fall had made in this heavenly Paradise: There is not a flaming sword turning every way, which may strike a ter­rour into us, that we should not come neere; But the Sword of the Spirit is gi­ven unto us, by which we may withstand and van­quish all enemies that shall encounter us in this our passage.

There bee divers who goe to the Holy Land, which is now the specta­cle of Gods wrath; but let our journey be to the Jerusalem above, which is, and ever will be the Seat of Mercy, and the Throne of Glory. While other [Page 279]men labour to plat and de­scribe the place where Pa­radise was upon earth, let us seeke for this place that Christ is gone to prepare for us, into which when he comes againe he will re­ceive us, that where hee is, wee may be also.