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 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 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 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 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 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 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 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 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 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 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 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, 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 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, 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. 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 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 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 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 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 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 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 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, 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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. 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 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 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: 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 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 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 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 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 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 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 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 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 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 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 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 (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: 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 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 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 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 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 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 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 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 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 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 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 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, 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, 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 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 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 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 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 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: 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, 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 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 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 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 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 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 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 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 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 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 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 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, 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. 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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, 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 , 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 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. 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 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 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 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. 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 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 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. 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 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 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 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. 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 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; 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 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 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 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 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 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 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 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 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 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: 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 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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 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, 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, 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 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 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 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. 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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, 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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: 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 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.