ADAM IN HIS INNOCENCE.  
BY WILLIAM BLOYS, Esquire.  
LONDON, Printed by Robert Young, for George Lathum, at the sign of the Bishop's head in Paul's Churchyard. 1638.   

ADAM IN HIS INNOCENCE  
I Have heretofore engaged myself to show, how, 
Medit on 42. Psal. Ver. 6.  those places that in themselves are most delightful, 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 do 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, vain Ostentation, and dull Stupidity: wherein many do 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 wisdom, and could restrain 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 dress 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 herbs did well beseem Solomon himself, who was the wisest of men. Having named him, 
Cyrus, Attalus, Massanissa, Cato, etc.  it will be superfluous to rehearse other Kings & Potentates, who have seriously addicted themselves to this work. Abraham would not plant a grove, 
Gen. 21.33.  but he would call upon the Name of the everlasting God; then much more ought we in planting an orchard (the apple tree so fare excelling the trees of the wood) to worship the lord 
Cant. 2.3.  It pleased the Almighty to forbid his people to eat of the trees that they should plant in the first three years; 
Deut. 20.20.  in which time the fruit was to be counted as uncircumcised: 
Levit. 19.23.  but in the fourth year all the fruit should be holy to praise the Lord withal. 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 prayer: 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, until they had consecrated some part thereof unto their gods. Should we accomplish this work of plantation without seeking for a blessing, it were just with God to blast our endeavours with barrenness, that the trees of the Land should not yield their fruits; or though they do, that we should not gather them; or though we do, that we should not eat of them. The story is not unknown of him, 
Ancaeus in Na●. Com. Mythol.  who gave occasion to that Proverb, 
Senex in Perotto.  Many things fall between the cup and the lip: Or lastly, though we did brutishly devour them, without looking up to the giver, God may punish our usurpation, as he did the excess of Noah: they may be in the mouth as honey for sweetness, but bitterness in the end. To avoid these punishments, and to obtain God's 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 special immunity against the charms and machinations of the malignant: If we could exalt ourselves in these high contemplations, that infernal Serpent should never fold himself 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 himself from petitioners and attendants: It will be our greatest wisdom in these places to retire into ourselves, laying aside those weighty cares and troubles, whereby we are pressed down, lifting up our hearts unto the Lord; looking unto Christ, and he also will look 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 eternal power and Godhead, are seen by the creation of the world, being considered in his works. Man's special vocation was the study of the creatures, wherein he might discern the wisdom of the Creator. There is plentiful variety of good meditations obvious to every believer, and able to satisfy the understanding with endless contentment. The great volume of nature, the book of the creatures is laid open before us; and in every leaf, 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 run and read his excellency therein. 
Psal. 145.10.  All thy works shall praise thee, O Lord, and thy Saints shall bless thee▪ they shall speak of the glory of thy Kingdom, and talk of thy power. Thus every good Christian, being a tree of righteousness of the Lords planting, is full of sap, replenished with the influence of that gracious Spirit, and filled with prudence, duly to ponder the infinite majesty and incomprehensible greatness 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 eat of it to forget their native country) they remember not whose offspring they are, 
Dulcedine Loti liquerat & patriam. Alciat.  they be unmindful of the celestial Jerusalem, which is the mother of us all: and do as much neglect to seek that heavenly Canaan, as Abraham did to return 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 itself: 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 down, and kiss the earth, that he might come to govern; so they regard not before whom they do fall down 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 Psalm, where it is said, The earth hath he 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 bless the Lord for his bounty, in filling the earth with his goodness, and giving it to the sons of men, who are educated at God's footstool (as Paul at the feet of Gamaliel) where we have many good things, 
Acts 22.3.  many virtuous 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 soil 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 wilderness of confused wand'ring,) in the beginning of our egress 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 walk 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 liberty thus to walk: He did, as he speaketh of Ephraim, 
Hos. 11.3.  teach us to go, taking us by the arms, and guiding us in our unstable years, preserving us from the fall and lameness 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 do not rightly consider God's love herein. If we had been smitten, and after received strength, we would enter into the Temple, leaping and praising God, 
Acts 3.8.  as the man did, who was lame from the womb, and raised by Peter. He 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 walk in, having bestowed many blessings and comforts upon us: whereas others, as well deserving, have their ways beset with briers, do meet with many crosses and encumbrances. He hath sent us the light to walk in, that we may discern whither we go; having rightly informed our judgements, that we might eschew errors, and walk before him in truth with all our heart: whereas others are in darkness, and have many stumbling-blockes in their way; their evil troubled conscience being possessed with many impertinent scruples, insomuch that they walk like them that were to be tried by Fire-ordeal, 
Verstegan.  who being blindfolded, did pass over many glowing hot irons; they fear 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 work, and to his labour until the evening. He entereth into the world in his childhood, where he meets with much commotion and agitation: After which he beginneth to ebb, and retire in his old age: Having ascended the hill of his full strength, he than descends and walks 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 called it, 
Josh. 23.14.  who before conducted the people into the Land of the living, who then shown them the way to their rest, where they should sleep in the dust. Man is always going to his long home; as well in the sweet walks of recreation, as in the tedious journeys of important necessity; as well in the smooth allies of joyful contentment, as in the deep and difficult road of vexation and sorrow. In our walks our faces are not always towards the rising, but sometimes we look towards the declining Sun; and thereby we may be put in mind to set our faces, as though we would go to Jerusalem, 
Luke 9.53.  & to prepare for that time, when we shall lie down in darkness; which that we may do, we ought seriously to consider, whether it be a good and a strait way that we walk in, or not. No man will take many turns in an uncouth path that is inconvenient for his passage, being overgrown with weeds and bushes, or offensive to his senses, by reason of evil savours, and hateful objects: And yet how many be there that go on, yea that run headlong in the dangerous ways 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 ways: 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 unclean ways, and they that walk in them may rightly be said to go in the Dolorous way, tending to sorrow and confusion, while they violently press forward in wickedness. 
1 Kin. 13.24  There was a Lion in the Prophet's way, that slew him for his disobedience: there is roaring Lion, watching to kill and devour all those, which run astray in these disconsolate ways going down to the chambers of death. As the people stood still in the way when they came to the place where Amasa was slain; 
2 Sam. 20.12  so it will behoove us, when we see how many have miscarried, and perished by wand'ring in these ways of misery, not to proceed any further therein, but to step into that good and upright way, whereby we may be conducted into eternal life. It is a dreadful sign of God's displeasure, when he suffereth any man to walk on prosperously in his stubborn way and ungodly council, as in an even alley, without any obstacles or impediments, not sending his messenger to stop him in his sinful course. It were much better that the Lord should hedge up our way with thorns, and make a wall that we should not find our paths, 
Hos. 2.6.  than to permit us to run greedily after licentious errors: 
Psal. 23.3.  Blessed is the man whom God leadeth in the paths of righteousness for his name's sake: He doth always hear a voice behind him, saying: This is the way, 
Isa. 30.21.  walk in it. Having once entered into the way of truth, we must persevere in it, always going on cheerfully, without fainting or weariness; like the Cherubims in Ezechiel, 
Ezech. 1.9.  which went strait forward, and returned not again: Although in our walks we go first forward, and then turn again; yet in this passage we must proceed constantly, without turning back; 
Luke 9.62.  for than we are not fit for the Kingdom of God. Having begun well, who should hinder us from persisting in our obedience? It had been better not to have known this way, than having known it, 
2 Pet. 2.21.  to turn from the commandment delivered unto us. 
Gen. 5.22.  Did Enoch walk with God three hundred sixty and five years? and shall not we walk in his ordinances the short term of our life, which is but a span long? He had a spacious ground to walk in, of a vast extent like Paradise itself; whereas we are concluded within narrow bounds, and can never go fare, but that we are called back, 
Psal. 90.3.  Return ye children of men. Although we cannot keep pace with him, and Abraham, 
Gen. 24.40. Psal. 116.9.  and David, yet if we walk in the steps of their faith and obedience, we shall in the end finish our course with joy: In the mean time, 
Rom. 4.12.  as we are preserved from discouragement; so we must be awakened from security: there ought to be a continual pressing forward in the good way; By using our legs in walking, we become the more fit and able to perform that exercise: So we, setting ourselves in the right way, it pleaseth the Lord to establish our doings, and to strengthen us for the better discharge of all holy duties. We walk with speed and agility, when we desire to obtain heat thereby; so there must be a cheerful forwardness in God's service, and a fervent zeal after his glory, that our hearts may be warmed by his grace, & our souls refreshed by his love.  
Thus by revolving such pious thoughts in our minds, we may be preserved from evil; 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 own hearts, when they go forth into their walks? and do 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 cool air for the refreshing of their bodies?  
It is the common practice of most men in the very beginning of their days, to enter into an intricate Maze of endless wand'ring, walking on every side, 
Impii ambulant in circuitu. Psal. 12.8.  as the Psalmist speaks, Running round in a circulation until they wax giddy, and fall into extreme peril: or else be as fare in the end from any true rest and solid comfort, as they were in the beginning. 
Job 1.7.  It was the Devil's vagrant course to go to and fro in the earth, and to walk up and down in it: Whom do these men choose for their leader, while they subject themselves to these serpentine windings; being involved and environed with the turbulent affairs of this life, out of which they know not how to extricate and unfold themselves? and yet they think their way to be safe, while they seek to compass their designs in this turning Labyrinth, when as they have never set foot into the path of life, but are as fare from arriving at the port of bliss, as they be from good success, who would press thorough the Northwest passage; and at last (if ever) return back with nought but emptiness and desolation. These men seem to be driven with the unsettled error of Copernicus, 
Quod terra moveatur, & sol sit omnis motus expers. Clavius.  who thought that the earth did move, and the sun stood still; so they are whirled about with the world, and do compass sea and land for gain, or to accomplish their designs; but they stir 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 days of thick darkness; so they, during the three days of their youth, middle age, and old age, never rouse up themselves to seek for the treasure in heaven, or to discover the sweet light of God's Word; whereas they make haste to obtain the fading benefits of this transitory life with such violent forwardness, 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 flies away from them, it were their only happiness to consider their erroneous ways: And as Alexander did cut that knot he was not able to untie; so if they can find no place where they may go forth, then to break the circle, and free themselves from that restless 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 travel, wherewith all they are exercised under the Sun, who spend their vain life as a shadow, and their days in sorrow and grief, while they seek after leasing, 
Judg. 9.15.  and trust unto the shadow of Jothams' bramble, that will rend and tear them; or of Manasses thorns, 
2 Chron. 33.11. Jonah 4.7.  that will deceive them; or of Ionas 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 figtree: 
Mar. 11.20. Luke 12.20.  Thou fool, this night thy soul shall be required of thee; than whose shall those things be that thou hast provided? Such as rely upon these outward helps, for the fruition of good, and protection from evil, declare plainly from what stock they are come, viz. that they be the offspring of Adam, the common root of mankind, who, after his rebellion against God's word, did think to hide himself from the presence of the Lord among the trees of the garden; whose example might occasion the Jews to report, that Cain his son, after he had sinned, and had drunk the dregges of the cup of trembling, did lurk in secret places among the trees and bushes, and so was killed like a beast by the hand of Lamech. But could Adam think by the great knowledge he had lately acquired, to hide himself in that thick covert from God's allseeing eye? Or how dare he approach so nigh unto the trees, when the sound of a shaken leaf 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 down into his grave? and having deserved that the terrible sentence of judgement should be speedily executed upon him, he would in that obscure shade compose himself for his death and burial? but he might not be freed so soon from his horror; death then fled from him, as he from God, though at last it turned again like Abner, 
2 Sam. 2.23.  and smote him to the ground. Can 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.  he made lies his refuge, and under falsehood he hide himself. 
Stat pervia nullis solibus. Statius. Nulli penetrabilis ast●o Lucus erat. Ovid.  Though some trees may defend from the scorching heat of the Sun, God's eyes are brighter than the Sun, and darkness hideth not from him, but the night shineth as the day; the darkness and the light are both alike to him. The Lord, who planted the ear and form the eye, heard that sweet counsel which he and Eve did take in this their desolate misery, and saw their nakedness, 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 therein: O ye fools, when will ye be wise? The wisdom they gained thereby descended not from above, but was earthy, sensual, devilish: They saw it was pleasant to the eye; but why would they look upon that, which was not lawful for them to eat? and what fruit had they in that, whereof they are now ashamed? They saw it was good for food, when as the deadliest poison in the serpent had not been so hurtful. 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 eat, by a fall did kill himself; 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 return. When they were in the midst of the garden, as taking surest possession, being fare remote from the border and bounds, in greatest security, not observing where their enemy might enter to deprive them of their happiness, than were they nighest unto ejection and exile, being ready to be cast out of their native soil, into a cursed land made barren for the wickedness of them that were to dwell therein; where they did, & we their children throughout all generations ever shall continue strangers and pilgrims, having no abiding city. In the beginning God took the man, and put him into the garden of Eden, having made him in his own image and likeness, full of majesty and beauty, not needing any garments, which though they had exceeded the royalty of Solomon, yet might not be compared with that illustrious splendour & dignity which shined in Adam: But after he had devested himself of this excellency, and stripped himself naked and bare, like a dry tree, or a withered branch, when all things which were dainty and goodly were departed from him, than 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 fig leaves, or the skins of beasts were the best garments to cloth 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 evil, was hewed down, 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 God's 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; He humbled himself, and was found in the likeness of man, being a Tree of life in raising the dead, continually yielding fruit better than gold, yea than fine gold, always doing good, and filling the hungry with good things: Whose leaves were for the healing of the Nations; who did communicate his virtue to them that came under his shadow, seeking for help, curing the diseases of the body, and the infirmities of the soul: Yet this fruitful bough (prefigured by Joseph) was sorely grieved, 
Sub hoe typo depicta est nobis imago Christi. Calvin.  and shot at by the archers; he was wounded and pierced in many parts and members of his body, and the blood 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 hewed down, 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 plucked up and destroyed for ever, without God's mercy towards us herein: But there is hope of a tree, if it be cut down, 
Job. 14.7.  that it will sprout again, 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 knows not how; so though it be beyond the hope, besides the belief, above the apprehension of the Apostles, Christ being dead is again quickened, and become a beautiful and glorious branch, 
Quam multos aestu laborantes, ramorum opacitas texit? Senec.  a refuge from the storm, a shadow from the heat, protecting us from his Father's wrath, when by our provocations it gins 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 figtree, 
Zech. 3.10.  that in abundant plenty we can eat every one of his vine, and every one of his figtree; that in perfect charity we can call every man his neighbour under his vine, 
Isa. 36.16.  and under his figtree: whose love doth not determine in the outward benefits of this life; for than our shadow would be turned into darkness: 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 chief 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 blows upon them, they do whither and fade like a leaf. In the calm and bright days of Summer, we receive some contentment by using our arbours; but when the storm ariseth, or the Winter approacheth, or the day groweth to an end, we then return into our houses. In the time of health and strength, we are ready to say, I shall never be moved, and do place too much confidence in the profits and comforts of the world; but when God shall send some pining sickness, that shall shake us like a mighty tempest; when the winter of old age causeth our desire to fail, and the years are come in which we have no pleasure; when the night doth overtake us, and we go to the gates of the grave, even to the land of darkness, and of the shadow of death; we shall then be removed like a shepherd's 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 worm, 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 we have greatest need of them: Think upon the renowned Patriarches and obedient Rechabites (blessed of the Lord) who dwelled 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 speaks, or a lodge in a garden, often removed, or of short continuance: God can sweep away thy web with the bosom of destruction; or cut thee off, and make thee go 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 vain, unless it be environed with a sufficient defence against the beast of the field that destroys the trees, 
Cant. 2.15.  as the little foxes spoil the vines; and against the beast of Ephesus, brutish and unreasonable men, who will not be content to eat their fill at their pleasure (as God did permit in our neighbour's 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 walk about our garden, and go round about it, marking well her walls, and considering the strength of her enclosure, by means whereof it is preserved from ruin 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, he will keep it night and day: As the mountains are round about Jerusalem, 
Psal. 125.2.  so the Lord is round about his people, from henceforth even for ever: Thus he made an hedge about Job, 
Job 1.10.  and about his house, and about all that he had: thus he doth compass us about with his loving kindness, and keeps us from the adversaries of soul and body. We have a vigilant enemy, ever ready to assault us: he walks about, as Peter speaks, 
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 thief he would steal, and kill, and destroy; robbing us of the fruit of righteousness, 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 goodness of God that we are protected, 
Cant. 4.12.  as a garden enclosed, a spring shut up, a fountain sealed: The Angel of the Lord encampeth round about them that fear him, and delivereth them; wherefore let us fear to offend against the Lord: for in so doing we lay ourselves open to the rage and cruelty of all our enemies. There are diverse kinds of plants that will get rooting in the joints of walls and buildings, 
Caprificus, ficus, hedera, & alia virgulta. Causabon.  and there increasing, will break them asunder, and overthrow them: Such are our sins, if we suffer them to grow up, and do cherish them, they will batter down 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 we transgress his laws: If he gives power unto man to leap over a wall, 
Psal. 18.29.  than he himself is most able to surprise us wheresoever we be. Though our foundation abideth sure, the God of hosts can muster up his armies, the locusts, 
Exod. 10.15.  the palmerworm, the caterpillar, 
Amos 4.9.  the canker-worm, the frost, 
Joel 1.4, 7.  blasting, and the like, to eat 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 whirlwind both living and in his wrath. As we are to be sensible of God's love towards ourselves in particular; so likewise we ought evermore to be thankful for his wonderful mercy and unspeakable goodness 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 adjoining 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 cruel enemies beset us round, and thought to have laid waste defenced Cities into ruinous heaps; God knew their rage against us, and their tumult came up into his ears; he put a hook into the nose of that great Leviathan, and a bridle into his lips, driving him whither he pleased, and turned him back, 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 subtlety and all mischief; 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 spoke) to overturn and dissipate the Royal state, and chief supportation of the Land: but God turned their council into foolishness; they who were folden together as thorns, and strengthened themselves in their wickedness, 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 we do enjoy, that peace and prosperity that are within the walls and palaces of this our Zion, and above all, that our Land doth flow with the sincere milk of the Word, and we have the righteous judgements of God, which are sweeter than honey and the honeycomb; without which, though our Vines did bring forth clusters, like them at Eshcol, 
Numb. 13.23  though we had abundance of all outward helps, yet we were most miserable. In former times there have been manifold rebellions and insurrections in the Land; when the trees would anoint a King over them; the subjects would depose one, and exalt another: and though England were then a garden of deliciousness unto the Popes, 
Innocent. 4. Hortus deliciarum, & puteus inexhaustus. Abbot against Hill.  as one of them boasted, and a fair flower in their garland; yet in itself it was a valley 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 civil wars; as in the destruction of the Moabites, 
2 Kin. 3.19.  every fair and good tree was felled; so here some of the most fruitful and godly were hewn 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 cruel 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 excel all the Daughters in doing virtuously, and become a refuge for them in distress: Since the beginning of whose reign, our Kingdom hath been as a watered garden, 
Isa. 58.11.  and like a spring of waters: Our spears 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, etc. Muretus.  where all things have flourished in excellent beauty and perfection. So long as we have the dew of Heaven, we may expect the fatness of the earth; while we have the Sun, 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 figtree, 
Quamdiu ea viveret, libertatem pop. Rom. incolumem mansuram. Festus & Jos. Scal.  which was ominous to the Romans, 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 fear the anger of the Lord; if we (being freed from the darkness of Popery) shall become unfruitful, we may look for judgement and fiery indignation. Where God bestows great cost, 
Luke 20.  he requires fruit proportionably: 
Isa. 5.  if we be planted as against a wall, where the heat of the Sun is more strong and united; if we have powerful means to help us forward in producing good fruit, and yet continue barren, than our sins will soon be ripened thereby, like the basket of summer fruit which Amos saw; 
Amos 8.2.  and God's 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 perform it; he will take away the hedge, and break down the wall, and leave us as a prey to our enemies. Now where is that good Nehemiah, who laboureth night and day to repair 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 prevails with God for blessings? Who is there, like Moses, that is mighty and potent to hinder God's punishments from entering in amongst us? By variance & dissension we raze down the wall, and are subject to ruin and destruction: Oh that we were strongly knit, and firmly joined under our head cornerstone: Behold how good, and how pleasant it is for brethren to dwell together in unity! Such as shall raise up the partition wall formerly demolished, and shall cause difference and opposition to grow up, may fear 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 , standing fast in the faith, supporting and strengthening the weak, restoring such as are overtaken in a fault, 
Gal. 6.1, 2.  in the spirit of meekness, bearing one another's burden, 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 ways, 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 sharp invectives, like a thorn hedge piercing them through with many sorrows, 
Mich. 7.4.  which come nigh unto us. Wicked men are often compared to briers and thorns, 
Ezech. 2.6.  increasing and multiplying upon the face of the earth, boasting that they can do mischief.  
Sinew at first cumbered the earth with thorns: If Adam had abode in his integrity, the ground should have been freed from this burden, & 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 aught of the things that he possessed had been his own. But now the blessing is turned 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 evil root of covetousness lies covered in the heart (like Achans' wedge buried in the earth) and we are so fare 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) think it derogates from us, if we plant the tree, and another eat the fruit; 
Et sua retinere privatae domus, de alienis certare egregiam laudem esse. Tacit.  Supposing it belongs to private and obscure men, to maintain their own 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 ordain a remedy; and when men's desires were so enlarged, that they could not look upon that which was another man's, as if it had been their own; but were ready to transgress by injurious intrusion, Then, to prevent discord and enmity, and to set limits to our greedy appetite, he did cause these thorns to spring up, which in succeeding times might be most useful and commodious, as well to withstand the insatiate avarice of them, who would devour that which pertains 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, etc. 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 harm and danger; so we be culpable by exceeding the lot that is fall'n to us, but are free and secure containing within our proper bounds. Wheresoever then that we see these thorns, whether in the confines, or adjoining to the walks and other divisions of this our plantation, we may be put in mind of God's curse that did produce them.  
And not only by viewing the thorns, but likewise by observing the barrenness of the earth, 
Exossatus ager. Persius.  wherein we are to fix our trees, which hath lost its prime vigour and strength that God gave unto it, to bring forth the tree yielding fruit after his kind: So that no useful tree will prosper therein, without much culture, and labour, and cost; but of itself it can multiply briers and weeds, 
Nil nisi cum spinis gramen habebit ager. Ovid.  which are for the most part hurtful and prejudicial 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 detain its increase from sinful man, being cursed for his sake, who by his sin turned Paradise into a desert: 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 himself in his death, who for his wickedness 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. Macrobius.  Adam in the beginning was a tree of righteousness planted in a rich and fruitful soil; but afterward he was transplanted into a desolate wilderness, 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 vain 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 sinful man? Many times we may discern the outward surface of the ground is green and flourishing (though soon parched in the heat of the year) but searching into the hidden part, 
Soli superficies aestu facilè siccatur. Scal. in Theop.  in which the root should be dilated and spread, both for the better establishing of the tree, 
Plus alimenti consequitur ex profundo, planta firmius haeret, etc. Idem.  and that the moisture might from thence be derived unto the uttermost boughs, & 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 dig into that part of the land which is covered, we shall soon meet with not only a dead, but a kill 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 form of godliness, an appearance of religion, some show of piety; but let them try and prove themselves, and inquire into the hidden man, and they shall find as much want of deepness 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 do withstand this: Yea, the most perfect do acknowledge that sin 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 poison in its own soil, but being removed into another country, became safe and useful; 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 fructify, and become profitable: yet we ought always to be sensible of our corruptions remaining within us, which do encumber our faith, being as a strange and foreign plant, not growing so readily, not thriving so speedily as our carnal lusts do that prevail 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 clean thing out of an unclean) to break up the fallow ground of our hearts, putting his law into our inward parts, that we may bear 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 look for a new earth, 
2 Pet. 3.13.  wherein dwelleth righteousness; so now in this life, having our part in the first Resurrection, we may be enabled to grow in godliness, and to bring forth fruit in true holiness; 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 ourselves in our Arbour, we have observed the defence thereof, we have discovered the nature and condition of the soil; we should now enter among the trees themselves: And although there be but a small portion enjoyed by us of this Land, or brought over to us by the painful travels and learned works of other men, in comparison of that innumerable and unspeakable variety, pleasing to the sight, and good for food, which were placed by God himself in that glorious plantation; yet even by these we now possess, we may be taught to admire and adore the depth of the riches both of the wisdom and knowledge of God: 
Rom. 11.33.  How unsearchable are his judgements, and his ways 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 discern the use of one, than who is sufficient to discourse of many? Let us in humility confess the truth, and testify against ourselves; 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 eat of every tree of the garden, yea even of the Tree of life (excepting only the tree of the knowledge of good & evil) and yet we in the height of ingratitude did rebel against his word? Some have taken pains to show what kind of fruit it was that Adam ate; but we in the state of ignorance cannot judge of the fruit of the tree of Knowledge: we now know it not; but we feel it, we feel it, even the core of it still abiding in our hearts; and are justly scourged out of the garden, never to taste of these excellent fruits, but to eat of the herb of the field; 
Gen. 3.18.  Our former plenty being turned into penury, we are joined in commons with the beast. Being fall'n from the tree to the herb, from our first habitation to this poor estate, we might easily have been suppressed and kept down by the divine justice, and for ever have continued void of counsel, and without understanding; Or at least if we had been in some measure enlightened, it might have been to this end, that we should be 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 fear, 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. Arbour pudica appropinquante homine ramos constringit. Scal. exer..  and bending away, as the fruitful Olive from the Oak; or by closing the branches, should shut itself 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 been furious, bringing us to our former weakness; or like the Gourd withering in an instant; or like the Apples of Sodom, turning to dust in the gathering; or else turning us to dust while we eat them, killing by their poison; 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, unless the birds and other creatures do first feed upon them: 
Psal. 103.9.  But the Lord will not always chide, neither will he keep his anger for ever: he hath not dealt with us after our sins, 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 herb 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 again more impaired, and made much worse, the earth being corrupted by the flood (a fit remembrance whereof we may have, when in a wet year our fruit becomes unsavoury) so that now it is like Barzillai, having lost its former taste: Yet notwithstanding God left not himself without witness, 
Acts 14.17.  in that he still doth us good (fare above our deserts) filling our hearts with food and gladness, 
Psal. 104.15.  giving us such food from the trees as cheers the heart; which may excite us with David, to call upon the fruitful trees to praise the Lord, in regard of that virtue that is still remaining in them. The rigour of the first sentence was afterward so mitigated, that the Lord by a special law doth provide for the preservation of fruit-trees: When they besieged a City, 
Deut. 20.6.19.  they should not force an axe against them (for the tree of the field is man's life.) And also he propounds a reward unto the industry of that man which should plant a vineyard, that he should be dispensed with, and not go to the war, until he hath eaten of the fruit of his labour: whereby he doth encourage all men to be diligent in preparing to bequeath these helpful benefits unto their posterity, 
Dii me non accipere tantummodo haec à majoribus voluerunt, sed etiam posteris prodere. Cicere.  which they have received from their progenitors. I do not deny but there may be much offence herein, by such as do wholly addict themselves to these present contentments; it was one of the sins of Sodom, 
Luke 17.28.  their great security and excessive delight in planting, whose trees were all turned into fuel; we are forewarned, that the same evil will be predominant among us in these last times: Let us take heed, lest for want of moderation therein, we become bestial, 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, we 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 himself, and after became sere and decayed through age, could be admonished of his own mortality; then much more may we by these outward helps be put in mind of our frail condition here upon earth: And as the Peartree (which hath its name from fire) doth grow upward; 
Bacon Cent. Becman de orig.  so we in our thoughts and desires should aspire unto heavenly blessings. Man is like a tree turned upside down; 
Homo planta inversa.  not because he brings forth bad fruit in stead of good (though that be true in most) but as the mouth of the tree is in the earth, and from thence draws 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 himself is our root, and from him we should extract grace and strength, that we may bring forth good fruit. Is there such a fullness of power in him, and do we continue as withered branches, without any sap or nourishment? Is there such perfection in him, and do 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 seek for any constant felicity here, our labour will be in vain: 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 do nothing; but we can do all things through Christ, which strengtheneth us: In ourselves 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 means whereby to preserve us from destruction, but only by being graffed into that good Olive tree, 
Rom. 11.  who left his fatness, not to be 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 virtue from him for the curing of the body, than our laying hold upon him, and applying him to ourselves, will cure our souls: We must not be in Christ as a dead branch is in a tree, only cleaving to the body of it for a time (resembling formal professors in the Church, without the life of grace) but by real participation of that heavenly influence, when we 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 holiness 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 stock; this yielding, and offering, and supplying; the other drawing and receiving. We make choice to graft in the Spring, when the sap doth rise, that there may be moisture to nourish the cyons; so we should seek for God's blessing upon us in his ordinances, at which time he is most ready to extend the arms of his mercy towards us. It is said in Saint Luke, The power of the Lord was present to heal 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 willingness to confer 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 we may be enriched. After we have fixed the cyons, we do apply some clay, 
Lutum adhiberi, ut ne reficcentur. Scal. in Theop.  or the like, to prevent the dryness 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 Adam's name; being like the potter's 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 he will pluck up that Nation and Kingdom which doth evil in his sight; and he will plant that Nation & Kingdom which turn from their evil: This gives us just occasion to magnify 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 Commonwealth 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 natural branches, and hath graffed us in, that we might partake of the root and fatness of the Olive: Then let us receive the grace that is offered, and not count ourselves unworthy of so great salvation. We know that every graft that is put into the stock 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 we take notice of the tenderness of the graft in the beginning, how apt it is to be broken off by any casualty, we may ponder our own weakness and frailty, how soon we may be shaken, having no sufficiency in ourselves; and therefore it was a necessary caveat, which the Apostle gives to them newly graffed in, 
Rom. 11.  Be not highminded, but fear; Thou bearest not the root, but the root thee: We stand not by our own power, but by faith in Christ. Being thus feeble at the first, we must imitate the trees in growing, who case not until they obtain perfect strength, and be armed and fortified against the violent rage of the wind, and hardened with the cover of the bark against all opposition, and advanced by the height of the branches above the danger of enemies; so we should be strong in the Lord, 
Ephes. 6.  and in the power of his might, that we may be able to withstand in the evil day, and having done all to stand. We see how flexible a young tree or a branch is, that we can bend it, and make it grow which way we will; so should we be tractable, and governed by the rule of the Word, never resisting the good will of the Almighty God, lest he punish us, as he did the Israelites which were his Vine that he brought out of Egypt, intending to plant them in a fruitful land: but when they walked stubbornly before him, and would not be ruled by him, nor observe his statutes, being a stiffnecked people, he then subdued them, and led them which way he pleased, making them bend until they did break, and fall in the wilderness: 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 diverse years, and require much labour and diligence in watering, and supporting, and preserving them, before they bring forth fruit, we may call to remembrance the time of our childhood & youth, which were vanity, when we spoke 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 ourselves, 
Prov. 1.31.  that we should have eaten of the fruit of our own way, and been filled with our own devices. Let not us despise the riches of his goodness, and long-suffering, and forbearance, which should bring us to repentance: He hath permitted us to stand three years, 
Luke 13.  like the figtree in the Vineyard, seeking fruit upon us, and hath found none: He in mercy adds a fourth year, that we may in some measure recompense his cost, and satisfy his expectation. The time passed of our life may suffice us to have walked in lasciviousness, when we were foolish, disobedient, deceived, serving diverse 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 rain is over and gone: The branch of the figtree is tender, and putteth forth green figs, the vines with the tender grape give a good smell, the almond tree doth flourish, the flowers appear on the earth; The spring of our youth is fare spent, the summer of our perfect strength is at hand: 
Verba sunt folia, fructus quaeritur.  The green leaves of good words are not sufficient; we must blossom as the Rose in our good purposes. Can we look for fruit upon those trees in summer, that have no blossoms upon them in the spring? Can we expect an increase of grace and holiness in the ripe age of them, who have not so much as the hopeful blossoms of godly resolutions and pious endeavours in their younger years? This is impossible with man, but with God all things are possble. Blossoms alone are not sufficient; for such as proceed not beyond fair promises and laudable beginnings, are like unto that Cherrytree that hath double blossoms, 
The Floripondio, etc. Purchas. Statim à subeunte fructu pellitur flos, atque aboletur. Scal. in Theop.  but never yields any fruit: Or like some trees in America, that bear flowers at all times, but no fruit at any time. We know the fruit increasing doth thrust off the blossom that did formerly enclose it; so we should not rest in short essays or weak attempts, but go on to absolute performance. 
A longitudine digitali dactyli appellati sunt. Perot.  David saith, The righteous man shall flourish like the Palmtree; whose fruit doth grow like fingers, and are thereof named. The works of our hands, the actions of our lives, are of the fruit of righteousness, that doth justify our faith, and is acceptable in the sight of God. Think not to please the Lord with thy cold devotions in old age, with thy sorry repentance in the latter end: He requires the first fruits, and dost thou think to be received, when thy summer fruits are gathered, thy days are spent in vanity, and thy service and obedience is no better than the grape-gleaning after the vintage, two or three olive berries after the shaking, or the figs so bad they could not be eaten? such may forsake their own mercy while they believe lying vanities, and expect a long continuance here upon earth. It is true, God promiseth his people, that their days shall be as the days 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 himself, and proceed in his wickedness; rather let him consider his frailty, by observing that the young tree dies as well as the old; 
Poma si cruda sunt vi avelluntur, etc. 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 milk, and his bones are moistened with marrow. Wickedness shall be broken as a tree, even suddenly confounded, and overthrown 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 applied unto himself, whose untimely death prevented the consummation of his work) which was planted in a fertile soil, and watered with much diligence, and afterward was plucked up by the roots by a violent Northwind, before it had yielded 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 days. 
Job 15.32.  Vanity shall be the recompense 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 weak a substance; but rather prepare for thy death: for in a moment thou mayst go to the grave, and lie down 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 lie: If thou hast inclined to the Sun of Righteousness, and hast extended thy branches in seeking for the beams of his mercy, and the influence of his grace to refresh thy soul, that thou mightest be enabled to bring forth good fruit; then thou shalt have comfort in the end: but if thou hast withdrawn thyself from the light of God's countenance, and art best pleased in the dark shade of rest and ease, never seeking for heavenly blessings, then great will be thy fall. How can any man think for a long time to escape unpunished, 
John 15.2.  when God doth take away every branch, and hue down 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 defer his speedy execution of judgement against thine evil works (as it is noted, that the barren trees live longest, and the most fruitful 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 do evil an hundred times, and his days be prolonged, yet it shall not be well with him, neither shall he prolong his days, which are as a shadow, because he feareth not before God. 
Quid tu● ignoras magnas diu crescere, unâ horâ extirpari● Q Curt.  The tree which hath been many years growing up, may be cast down in an instant: Although thou hast been spared for a long time, yet vengeance may suddenly overtake thee; wherefore let my counsel be acceptable unto thee, 
Dan. 4.27.  and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. The longer thou continuest in thy sins, the stronger are the cords of vanity; thy nature is corrupt of itself, being as a law in thy members, and an inveterate custom of doing evil is as a second nature, and both do war 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 diverse years, 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 prevail against them? There is no means 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 work of his hands, that he may be glorified. Our help standeth in the Name of the Lord; It is he that doth cause Israel to blossom 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 fatness of the earth: If we had not the comfortable heat of the sun, we should not have the fruit of the trees: without the grace of God, there can neither be beginning nor increase of spiritual blessings. The bud of a good desire, the blossom of a pious resolution, the fruit of a virtuous action proceeds from the Lord; the readiness to will, the power to perform is the gift of God, and doth come from the Father of lights: All our labour is in vain, except the Lord gives his blessing; It is vain to rise up early, to sit up late, to spend the whole day in digging, and planting, and watering, unless that he doth cause the work of our hands to prosper. Now being sensible of this our infirmity, that we can do nothing of ourselves, we ought to be the more thankful, in remembering the benefits that we have received from the good will of the Almighty God, who hath not left us destitute of any meet help, whereby we may be fitted to bring forth good fruit. 
Psal. 40.5.  Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: If I would declare and speak of them, they are more than can be numbered. There are diverse things required to make the plants sprout, and yield their increase; as the kindness and fertility of the ground: and hath not God enriched us with his blessings, and refreshed us with his mercies? The dropping of the air: and hath he not sent his Word, as a sweet shower, to satisfy our thirsty souls? The changes and seasons of the year: 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 show forth his goodness, and to produce good fruit? The influence of the Sun: and hath not the Sun of Righteousness shined clearly unto us, and seemed to be even fixed in this our Hemisphere? How few be there that can remember the bright and cheerful morning of this glorious day? I pray God to make this one day as a thousand years, that never any may see the end of this time, until 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 fruitful. In Egypt many of the trees bear fruit, and most of them their leaves all the year, in regard there is no contrariety in the air; but always an equality, that doth promote and further the trees in their bearing. Now we having uncessantly the happy fruition of all good means that may be helpful unto us, aught to abound more and more in good works, and to walk worthy of so great love. What could the Lord have done for us that he 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 seethe not when heat cometh, but her leaf is green; and she is not careful in the year of drought, nor ceaseth from yielding fruit. And as the tree is pruned, and many of the boughs cut off, that the residue may be more fruitful; so the Lord hath corrected and rebuked us, that we might be free from security, and learn to amend our lives, and walk in obedience: 
Rev. 3.19.  He doth chasten as many as he loveth, and scourgeth every son 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 looked unto and repaired. In exercising of us, God dealeth with us as with sons, 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 God's hands: he doth then purge his children, when it may be most for their discipline and amendment; that our old errors and infirmities may pass away, and we being regenerated may walk in newness of life; as in pruning the withered and dry branches are taken away, and young twigs do shoot forth, that may be fruitful: Let us never forget Gods dealing with us, when he 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 chief body of the tree naked and bare; yet than 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 glorify 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 us by his providence, when he severely punished others? Behold, I have set before you life and death; I have declared God's 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 showing forth his praise; and the fruit of our lives, in serving him acceptably, with reverence and godly fear? We all profess that we are branches of that Root, 
Mat. 7.17. & 12.33.  Christ Jesus: Now every good tree brings forth good fruit, and a corrupt tree evil fruit; for by their fruit ye shall know them: Can a figtree bear olive berries, 
Jam. 3.12.  or a vine figs? If the root be holy, so are the branches: If we be members of Christ, 
Rom. 11.16.  we must do the works of our heavenly Father. Do we desire that every tree in our ground should be fruitful, and yet will we ourselves be barren? As some parents would have their children walk in a good way, yet they themselves will run into excess of riot; Shall others be excited by the divine blessings, and powerful means 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 impiety and rebellion? As the influence of the same Sun ripeneth the sweet grape, and the sour 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 fruitful 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 virtue unto all the trees that are round about it: Of Christ's fullness have all we received, and grace for grace. 
Ulmus & vitis, Ruta & ficus.  It is observed what a sympathy there is among the trees, how diverse of them prosper best, when they have such and such stand nigh unto them; and some of them will never bear, 
Exciso mare palmite, sterilescit foemina. Perottus. Sands trav.  This we know assuredly, that we can do no good thing, unless we have our ability from Christ, who is that tree which is described to bear twelve manner of fruits, and to yield the fruit every month: 
Rev. 22.2.  As he is so in himself 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 sons of God, enabling us in some measure to bring forth not one, or some few kinds, but diverse and sundry fruits. The Apostle, when he speaks of the fruit of the Spirit, he nameth love, and joy, and peace: then he adds, long-suffering and gentleness; and yet these are not all: for he annexeth goodness, faith, 
Gal. 5.22.  meekness, temperance. And elsewhere expressing the fruit of the Spirit, he mentioneth righteousness 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 year; but will be desirous of the best choice and variety that may be; and to have such fruit as may be useful, during the whole year: Some that may be ripe with the soon, and other that may endure a long time; taking special contentment in that which is most durable, that he may be provided when others are destitute. Oh that we were wise for the good of our souls! we would be more delighted in seeking for graces, that we might be perfect, and thoroughly furnished unto every good work, than any man can be in these outward contentments; and with an holy emulation we would be more covetous of the spiritual gifts, wherewith others are adorned, than ever Ahab was of Naboths vineyard. 
1 Kin. 21.  What diligence would we give to add to our faith, virtue; 
2 Pet. 1.5.  and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity; for if these be in us, and abound, we should not be Barren nor Unfruitful in the knowledge of our Lord Jesus Christ: Wherefore, when we see the Almond tree of any man to blossom betimes, and to promise a plenteous increase; when we see a young man cleansing his way, by taking heed thereunto according to God's word, let us also be thereby provoked to redeem the time, and to remember our Creator in the days of our youth. When we observe another man's Vine to be laden with goodly clusters; when we take notice of a man who doth good, and rejoiceth in the works of his hands (as Solomon speaks) let us also be excited to labour for that gladness in our hearts, 
Eccles. 3.12.22.  which is better than the increase of come and wine. 
Morus quafis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 we view the Mulberry tree of another man to forbear sending forth any buds, until 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 ask wisdom of God (who giveth liberally) that we may avoid the society of such as are congealed in their sins, and their hearts frozen as hard as stones; by means whereof our good desires may be nipped in the bud, and we may be occasioned to cast our fruit before the time: It had been as good not to have begun, as not to continue until 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 sere, and full of moss when they are old, and bear less than formerly; yet the trees of Righteousness must abound more and more, growing unto perfection and holiness. Christ is come, that we might have life, and might have it more abundantly. A true believer ought always to grow in strength, and to bear good fruit, that he might be found doing the will of his Master. We must not be like the hasty fruit before the Summer, which when he that looketh upon it seethe it, 
Isa 28.4.  while it is yet in his hand, he eateth it up; We must never desist from the performance of holy duties. Christ cursed the figtree, upon which he found nothing but leaves: But why should that tree be dried up from the roots, when the time of figs 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 be blasted by the vengeance of God, who is a consuming fire. If we be graffed in among others, and partake of the root, we must show it forth by a fruitful conversation. The Word doth quicken us; and where there is life, it will appear. If God doth not forsake the gray-headed, nor cast us off in the time of old age, than we also should not cease, while we 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 virtue, whereby we 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 only exposed to the raging storms, but also the fruit they bear is small. It is observed, 
Bacon Centur.  the lowness of the bough maketh the fruit greater, and to ripen better, because it doth participate of the root more effectually than other branches can do, that are more remote: God resisteth the proud, but he giveth grace to the humble. Such as have learned of Christ to be lowly, shall be filled with good things, whereas the rich shall be sent empty away. As we are to bear fruit at all times, without fainting or being weary in well-doing; so we must be fruitful 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 bark, and a third is the fruit, which is folded up in a fourth, etc. though this be not true in itself, yet it is significant to set before us a faithful Christian, who seeks to glorify 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 be exercised as an instrument of praise and thanksgiving unto God. Some plants we have in estimation, 
Glycyrrhiza.  in regard of the root only, that is very helpful 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 do pour out a pleasing liquor out of the body, 
The Palmeto tree. herbert's trav. They bore the barks full of holes etc. Sands trav.  which doth refresh the weary traveller; Others have their fruit growing out of the bowl and branches, as most of them in Egypt. We should not be like any one, but all of these in our abundant fruitfulness; 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 return some fruit of thanksgiving and obedience: for there is a schism in the body of that man, when the same member brings forth contrary fruits; as for the tongue to bless God, 
James 3.  and curse men; or when one part seems to bear good fruit, as in lifting up the hands to God in prayer; And another part bears grapes of gall, when the feet are swift to shed blood. We may observe how David, who compares himself to a green Olive tree in the house of God, 
Psal. 52.8.  was fruitful 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 mother's womb, whose eyes did see his substance, and in whose book all his members were written, which in continuance were fashioned. And as he doth acknowledge, that he received his beginning from God; so he desires, that both the inward and the outward man may be devoted to God's service: he stirs up his soul, 
Psal. 103.1.  and all that was within him to bless 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 transgress; 
& 25.15.  His eyes were ever towards the Lord; He did incline his ear to a Parable: 
& 49.4.  he washed his hands in innocence. 
Psal. 26.6.  God gave him strength in his arms, and kept his feet from slipping. In like manner, we, hoping to be glorified in the whole spiritual body, should praise God in every part of our mortal body: O come let us fall down, and kneel before the Lord our Maker; let us go to the house of God; let our eyes wait upon the Lord; let us join our hands, and lift them up in prayer, thereby remembering 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 fullness and alacrity to them on the right hand, the household 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 wisdom and love, that they may reform what is evil, 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 diverse trees, as also of very many herbs, (which therefore have their names given them from that part) so there is some resemblance between them. For as we can discern what tree it is that we behold, by the leaf, 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 abundance of the heart the mouth speaketh. Yet because the tongue is a world of iniquity, and an unruly evil, we can distinguish more perfectly by works than words. As in the parable of the two Sons, the first said, he would not go into the Vineyard, but afterward he went; the second said, I go, Sir, and went not: the younger did bear the broader leaves, 
Mat. 21.29.  but the elder had the goodliest fruit. Words are soon 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 speaks 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 thorn; yet let not our deeds be like the fruit of the Pine, 
Cadentibus ex alto f●uctibus, si fortè feriatur, saepe interficitur, etc. Imag. dear.  wounding or killing such as are under them when they fall: Let not our anger by lying longin our hearts be as the kernel and seed of malice, which will grow up into deadly hatred. Where there is a fair promise of amendment and reformation, there may be some forbearance. The figtree was spared for a time, 
Luke 13.7.  in regard it was green and flourishing; whereas if it had been withered, it should have been cut down in the first year, and not suffered until 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 storms when it is young and tender, so the truth of our word, whereby we are engaged, should be a strong motive to produce the real and absolute performance: Otherwise if we have a torrent of words, and no actual 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 figtree, 
Peltae effigiem habet, fructum integens crescere prohibiet. Sca●exer.  the leaf whereof is as large as a buckler, and the fruit no bigger than a bean. The consideration of our weak 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 do good: The time is short, the fashion of this world passeth away: 
Esay 64.6.  We all do fade as a leaf, and our iniquities like the wind have taken us away. 
Job 13.25.  Job compareth himself to a leaf driven to and fro. Such is our feeble estate here upon earth; if God doth blow upon us, we are scattered; if nipped with the frost of sickness, 
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 do remember their latterend! but rather, in the fall of the leaf, they hope for new strength, and perfect recovery of former health, and never think of the fall of the tree itself, that before this winter be ended thou mayst be brought down to the pit. The Lord give us wisdom to lay this to heart, and to wait for our appointed change. In the conclusion of the year 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 mayst observe a strong proof to confirm thee in thy hope of a glorious resurrection. If all other things do shoot forth for man, then shall not man himself revive and spring up? God who restored a vegetative life to Aaron's rod when it was a dry stick, 
Numb. 17.  causing it to bring forth buds, to bloom blossoms, and to yield Almonds, will much more raise Aaron himself from the dead. 
Tamen abdita quaedam vitalis superat vis in radicibus imis, et trunco exciso nova vere tepullulat arbos. Vida.  We are joined 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 look unto the joy that is set before us, and by the eye of faith did see that recompense of reward that is reserved for us at that day, we would be more industrious in labouring to be filled with the fruits of righteousness, 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 days, 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 Romans, 
Rom. 1.13.  not only because he was an instrument to gather it, but also in regard of that gain and advantage it would bring unto himself at the latter end. Nothing can deprive us of this best fruit. The worm may destory our bodies, and the fruit of them, and may consume the fruit of the ground: The worm of conscience will torment such as brought forth fruit unto death by unfruitful works of darkness; but this fruit is committed unto God, who is faithful, and able to keep it against that day. 
1 Tim. 6.19.  Hereby we lay up in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life.  
The world may be compared to an Orchard, wherein the voluptuous man eats of the fruit with as much haste and greediness as was used by the Pharisees in devouring Widows 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 departed 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 departed, 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 again for his future benefit: He doth exercise himself in duties of charity, and extends his goodness to the Saints that are in the earth, and the Lord doth render unto him glory, and honour, and peace. He that hath pity on the poor, dareth 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 himself which is done unto them, let us bring forth fruit unto God, which like the alms of Cornelius may come up for a memorial before him. The fowls of the air be as ready to devour 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 took it away; they gave to the poor, 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 public a place, should come to the due perfection. Beware of vainglory and sinister respects: if thou dost perceive any of these fowls to be hover about thy fruit, drive them away, 
Gen. 15.  as Abraham did from the carcases. Subdue all evil thoughts and vain 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, cometh of his hand, and is all his own. 
1 Chro 29.16.  Such as entertain any arrogant conceits, are not only rob of the fruit and comfort of the present duty, but by nourishing their impure corruptions, they do endanger the tree itself, and may destroy their own souls: For sin doth eat as doth a canker, spreading from the crown of the head to the sole of the foot, and entering 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, pluck it out; if thy right hand offend thee, cut it off: in what part soever we can discover any wickedness, we must take it away by the sword of the Spirit, which is the Word of God. All fleshly lusts are to be vanquished, our carnal members that are upon the earth must be mortified, and then whatsoever we do shall prosper: For if we have been planted into the likeness of Christ's death, 
Rom. 6.5.  we shall be also in the likeness of his resurrection: If we always bear about in the body the dying of the Lord Jesus, 
2 Cor. 4.10.  than the life also of Jesus shall be made manifest in our body.  
Thus we have considered how Christ is the root, and we are the branches graffed into him, deriving our being in this life, and our well-being in the life of grace, from his goodness and mercy: Let us in the next place observe, how we ourselves are the root, and the Word of God the cyons which is put into us, that we may be fruitful. This we are warranted to do by the testimony of St. James, who teacheth us to receive the engrafted word, 
Jam. 1.21.  which is able to save our souls.  
We 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 sins and corruptions, that are deeply and strongly rooted within us: and therefore may fitly be resembled unto some wild figtree, growing in the walls of a building, hiding and defacing the beauty thereof. The boughs and branches may be cut and broken off; but the root, which is wrapped into the stones of the building, cannot be taken away, unless the walls be thrown down: Even so sin is enwrapped into the joints 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 we carry about this body of death: Sin abideth until our dissolution. The scraping of the house within, would not take away the fretting leprosy; 
Levit. 14.45  it must be broken down: Our original concupiscence cleaveth so close to our nature, that it will never leave us, until this earthly house be 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 soul: And as the roots are covered in the earth; so manifold sins are hidden from the knowledge of men, being works of darkness. The heart is desperately wicked, who can know it? 
Jer. 17.9.  The wisdom of this world is earthly: 
Jam. 3.17.  
1 Tim. 6.10.  The love of money is the root of all evil; yea, every sin is a root of bitterness, 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 we being enfolded with our corruptions must seek 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 turn them into rottenness 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 we be changed by the work of the Spirit, we are no better than the Crabtree producing sour fruit; Our best performances are impure and unclean in God's 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 we may bring forth fruit meet for repentance. In graffing, all the branches that before did flourish are taken off, and usually the stock is cut down not far from the ground; so we are to be cast down in acknowledgement of our unworthiness, and to humble ourselves as a little child, that we may be partakers of the divine nature. This is intended by the Apostle, when he saith, 
James 1.  Receive with meekness the engrafted word. When the heart is made lowly, it will be more ready to receive the Word, & the Word will be more ready to incorporate into it: We must not only lay aside our greatest sins, our boasting that we could do mischief, our delight in folly and wickedness; but also all confidence in our own seeming virtues, as of temperance, liberality, moderation, and the like, lest we be puffed up thereby: See this in Saint Paul, who saith, 
Phil. 3.3.  we are the circumcision who have no confidence in the flesh; and though he were blameless touching the righteousness that was in the law; yet those things that were gain to him, he counted loss for Christ. Thus David saith, His soul was even as a weaned child; and thus we should be weaned and estranged from taking any contentment in our own strength and ability; and should put on (as the Elect of God, holy and beloved) humbleness of mind, meekness, and lowliness. In the next place, there is an incision or wound made into the stock, by which it may be made capable and fitting to receive the cyons. In like manner, we must rend our hearts, and open ourselves, that Christ may enter into our souls; 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 we 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 stock; so after sorrow and humiliation, God puts joy into our hearts, and his law into our inward parts, implanting his graces in our souls, and rejoicing over us to do 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, overruling the stock, and bringing forth fruit of its own kind; so although the beginning of grace be weak and little, like a grain of mustardseed, yet there is a continual increasing and growing unto more perfection, when we yield our selves unto God, as those that are alive from the dead, and our members as instruments of righteousness, not living any longer in sin, but living by the faith of the Son of God, who loved us, and gave himself for us, that he might reconcile us, who were sometimes alienated, and enemies in our minds by wicked works, and delivering us from the power of darkness, might translate us into the Kingdom of his dear Son.  
As after graffing, the stock 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 virtue, which should ascend for the nourishment of the cyons, and are therefore diligently taken away to prevent that mischief: So there is a combat between 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 hindering us from apprehending the favour and love of God with that strength and fullness which we do desire; and therefore we must cut off these sprigs with pruning-hookes; not suffering sin to reign in our mortal 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 itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.  
The Kingdom of God is compared to leaven hid in three measures of meal, 
Luke 13.21.  until the whole were leavened: A little leaven leaveneth the whole lump; the grace begun should grow strong and powerful 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 barrenness of the ground, or the want of a good root, 
crassity suâ cortex obstat, quo minus à terrae humore augeatur acinus; non enim transmittitur. Scal. in Theop.  or the thickness of the bark that binds the stock; but not unto the graft itself, which did grow very happily before it was converted to this use. From whence is it that there is such imperfection & weakness? such backwardness in the good way? and that our fruits relish so much of the stock, so little of the graft? Comes it not hence, that our corruptions and lusts do still war in our members? and we do not labour to perfect holiness in the fear of God? O wretched men, in whom the Cross of Christ hath not yet worn out the bitter taste of that first tree! The Cyon is taken from the tree of life: Every good gift cometh down 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 spiritual blessings; but we are straitened in our own bowels; and being in this great strait, we are as unable to free ourselves, as the Prophet was to deliver himself out of the belly of the Whale. We cannot relieve ourselves, and vain is the help of man, who is subject to the same misery. We may not trust to the arm of flesh, or ascribe the praise to humane power, as Adrian did, who wrote over his Hospital 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 do in this man. We know, that neither he 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 appears by the context, where it is said, 
John 15.1.  That Christ is the Vine, and we the Branches, whereof he purgeth some, and taketh away others. Also there is frequent mention of planting & watering, 
1 Cor. 39  which is some part of country labour: And then the Apostle concludes, We are God's husbandry, we are God's building; and except the Lord build the house, they labour in vain that build it: Except the Lord gives a blessing, our pains and industry will be fruitless. In demanding, who built such an house, or planted such an orchard, we intent not the inferior workmen, but the chief owners, at whose expense 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 do, of his good pleasure. He 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 yearly the spring, and makes our gardens green, and our trees to flourish. 
Exod. 15.17.  He hath planted us in the mountain of his inheritance, in the place which he hath made for himself 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 means whereof the roots cannot be fastened in the earth; so we ought to stand fast in the faith: which grace must be wrought in us by the Almighty God, 
Rom. 16.25.  who is of power to establish, 
1 Pet. 5.10. Heb. 13.21.  strengthen, settle us, and to make us perfect in every good work to do 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 we should seek unto the Lord for his supportation, that we may stand complete before him, and be thoroughly 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 vinedressers 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 inferior labourers, which did the work that belonged thereunto. The Lord hath ordained his Ministers to instruct us in the truth, and to declare all his counsel, not keeping back any thing that is profitable unto us; and he expects our pains and endeavours, in reforming what is evil, and in seeking for helpful means for our furtherance in all godliness and honesty. 
Redit agricolis labor actus in orbem. Virg.  There must be a continual 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: 
False rescindendum, ne pars sincera trahatur.  such branches as whither 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 figtree was: Also by pruning, and other cost, we should repair such as begin to decline and cease from yielding fruit. Even thus is our condition: 
Psal. 104.23.  Man goeth forth unto his work, & to his labour until the evening; I speak 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 work out our salvation with fear and trembling. And although we begin at the third hour, or early in the morning, yet we persevere until the evening, that we may be workmen which need not be ashamed, being approved of God when he cometh and finds us so doing. If we did consider the quantity of work to be done, the manifold duties to be performed, the brevity of the time, and our own weakness and unsufficiency, we would not be slothful in this business, nor expect any ease or forbearance until the appointed time, in which we shall rest from our labours. Herein we ought to be followers of that chosen vessel who never desisted from his office, and therefore might well join his watchings to his labours and painfulness: 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 warn them night and day, 
Act. 20.11, 31. & 16.25.  continuing his speech until 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 himself and others. In so doing he was a follower of Christ, who that he might finish the work for which he was sent, he daily taught the people; and when others slept, he continued whole nights in prayer. If some men did think upon this, it might restrain them from consuming many nights in works of darkness, that shall not be so much as named by me; and from spending many precious hours, and from spending many good days, and from spending many happy years, and from spending a long life without the least profit unto their souls. When there are so many expenses, and nothing coming in all the time, no inward grace or blessing, what account will be given in the conclusion? The wicked Steward was commended for his wisdom and providence, but these ungodly servants will be condemned for their folly. Let us lay this to heart, and show forth our moderation in our lawful 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 God's sacrifice. To keep us from love of vanity, and seeking after leasing, we should remember that work whereunto we are called, and reflecting upon ourselves, should search every part of the inward and outward man, seeking for redress and amendment in that wherein we have revolted, and are defective. Wherefore we will begin with that part which is deep and hidden, and requires most exact enquiry, as being the chief fountain of all. For though the decay of a plant appears 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 appear to the view first in our speeches and carriage, yet the original cause of the same is want of God's fear, and weakness of faith in the heart. As the Mariners went down 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 bottom of our heart by strict examination, let us search every corner thereof, as with a candle, that we may discover our deadness and security, from whence this barrenness in our conversation and uncomfortable walking before the Lord do proceed: when we find any coldness or backwardness in God's service, we must be more inquisitive in discovering that which hath stolen away our graces, than Laban was in seeking for his gods. 
Gen. 31.35.  No fair allegation may satisfy 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 eat any food contrary to his unadvised adjuration; 
1 Sam. 14.  but he did never look into his own heart to prove himself, that he might remember from whence he was fallen, and repent, and do his first works, strengthening the things that remained, which were ready to dye in him. He professed that he knew God, when in works he denied him, being abominable and disobedient, and unto every good work reprobate. He boasts of performing the commandment, when he was cursed for doing the work of the Lord negligently: God commands him to destroy Amaleck, but he will save a King, though he lose a Kingdom; He 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 himself were not so devout, he saith, the people spared the best to sacrifice, when as he is named to be the chief agent in that confederacy. It may seem he had little reason to speak of a sacrifice, and to charge God thus foolishly and falsely, 
1 Sam. 15.9, 15.  considering the little acceptance and bad success he found after his forme●●●ffering. Samuel had told him, he would come down to Gilgal, and sacrifice sacrifices: yet he would not defer until he came, but (without any warrant from God's Word) he forced himself, 
1 Sam. 13.12  and offered burnt offerings: Whereupon the Prophet charged him with the breach of God's commandment, and told him, his Kingdom 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 careful in trying ourselves, and discovering any loss or impediment, whereby our spiritual estate is impaired. In the Parable there is a woman propounded worthy of our imitation, who when she had lost one of her ten pieces of silver, she sought diligently till she 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 Commandments, we should seek for God's mercy in forgiving our transgression, and restoring unto us the joy of his salvation; and should rejoice more in his love, delivering us from perdition and condemnation, than any one doth that findeth great spoils. The Image of Almighty God in the beginning was stamped upon man, and the superscription of his power and dominion, by which he did apprehend that loyalty and subjection, which was due to the King of glory. Now since our gold became dross, that inscription was obliterate, and that image defaced, which is again renewed by the merits of Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. As he hath purged our sins, 
Heb. 1.3.  so he expects that we also should purify our hearts, 
Jam. 4.8.  and purge ourselves from all evil, that we may be prepared unto every good work. 
2 Tim. 2.21.  There are diverse and sundry helpful means to be 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 bear 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 dig about the figtree, and dung it: Not that he intends to dig 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, he would use them jointly for the more certain cure of that barren tree: First than we observe, that digging about the roots is very beneficial unto the tree, which is apt to be strangled in a stiff and stubborn earth, where the root can find no passage to spread itself; 
Densato solo in crustam, nequit subire alimentum. Scal. in Theop.  but grows very kindly in a lose earth, that is refreshed and dissolved by this means, 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, do send forth many small strings, which disperse themselves in the ground, and are effectual for the good of the tree. Now if men be thus industrious in labouring to make their trees fruitful, than we ought to use all means possible (so much as in us lieth) that our hearts may be fruitful; 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 careful to maintain good works, 
Tit. 3.8.  that are profitable unto us. This digging about the tree may fitly be 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 he had spoken before, in the second Epistle he doth again press 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 stir up the gift of God which is in thee; as the earth is stirred in digging: If there be any power or virtue therein, it will then appear. If there be any grace or holiness, we should excite the same by the work of the quickening Spirit: Do 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, He will dung the figtree, that it may bear fruit. I intent not to rehearse the several substances, which are nominated by diverse 
* Lotium suillum aut stercus ad arborum radices addi praecipit, ut Favulum malorum fiat, etc. 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 applied, there is virtue and efficacy in them: but here to set them down, would not yield that profit which I most desire: As they are to be covered in the earth; so they shall be concealed from the Readers view, and passed over in silence; My principal aim is to do good in amending the barren heart, rather than the barren earth: Wherefore let us attempt to draw some benefit unto ourselves. The Apostle tells us what he accounts to be dung, 
Phil. 3.8.  Even all his own worthiness and works, all his own privileges and prerogatives whatsoever: He was so far from being exalted above measure by them, that he rather casts them down to the root, and esteems them of no value: And surely, he was a plant of renown, raised up by the Lord, whose height reached unto heaven, when he was caught up into Paradise itself; whose leaves were fair, and his fruit much, preaching the Gospel to many Nations; yet he assumes not any praise to himself, but gives the glory to God: He doth not attribute his good fruit to any humane power, but to the divine mercy; Not to any inferior cause in himself, but to the Sun of Righteousness, which shined upon him, who before was in darkness. The humble heart is most fruitful; when we are abased in sense of our own insufficiency, we shall be enriched with God's favour: Such as trust wholly to their proper gifts, do rest upon the foot of pride, which will slip away, and overthrow them; Much of that hot substance applied doth consume the root, and destroy the tree: They that are highminded, and conceited of their abilities, do seek their own subversion: We should be so fare from ascribing any excellency or dignity to our own power, 
Deut. 8.17.  and the might of our hand, that we should rather in all lowliness confess, that we are all as an unclean thing, 
Isa. 64.6.  and all our righteousnesses are as filthy rags. There is just cause to be humbled and abased when we observe how barren we have made the earth by our sins, so that we are constrained to use diverse compounds and ingredients (the naming whereof would be offensive) of very mean estimation, to help to revive it, and restore it to some part of its former strength and vigour.  
In like manner we may bewail and lament the deadness and perverseness of our hearts, whenas all the furtherance and comfortable encouragement we can use is not sufficient to rectify them, and bring them to good perfection. So great is their crookedness they cannot be made strait; so many are the graces wanting, they cannot be numbered. And yet we must not couch down under our burden, for then our field will be all grown over with thorns, and the face thereof will be covered with nettles, and the stone wall will be broken down; our souls will be filled with vice and impiety: But let us with much labour seek to reform 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 poor man's 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 fruitful: so we should apply unto ourselves 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 showed in his kindness towards us, through Christ Jesus; and thereby we shall find virtue to come into our souls, 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 usual practice to hack the trees in the bark, both downright and across, which doth great good to trees, and especially delivereth them from being bark-bound, and killeth their moss. Something we may perform which shall in part be answerable hereunto. I intent not to approve of their custom who scourge themselves, 
1 Kin. 18.28.  as the Priests of Baal did cut themselves with knives and lancers, till the blood 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 cord, non in cortice.  Our wounds must pierce deeper than the bark, even to the heart, which must be rend by contrition. There may be an inward bruise, though there be no outward breach: there may be true compunction without vain ostentation. The Pharisees did dis-figure their faces when they fasted, 
Mat. 6.16.  by art they composed themselves to look pale and lean, that they might appear unto men to fast; 
1 Cor. 9.27.  But Saint Paul, not regarding man's day, did keep under his body, and bring it into subjection: So we by fasting & humiliation should subdue the body, that the soul's burden may be light, and the yoke easy, when the body doth not rule as a tyrant, but is ready to go and come like a servant.  
Lastly, we cut off such branches as are not profitable, and the water-boughs, which are overshadowed by the superior branches: so we must lay aside all earthly affections, and carnal desires; And as the reapers in God's harvest do gather out all things that offend, 
Mat. 13.41.  so we his husbandmen ought to cut off all corrupt and unfruitful branches, all wicked actions and worldly cares, whereby we may be overcharged and hindered from obtaining true happiness. 
1 Cor. 5.2.  God hath given the pruning hook 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 try, and prove himself, that he might reject and cast off all impiety, destroying the flesh, that the spirit may be saved in the day of the Lord Jesus.  
As it is required that we should thus labour to make ourselves fruitful; 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 train up our children in the way they should go, and when they are old they will not departed 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 fear that will come upon us which doth befall diverse 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 sons, and therefore the Lord did threaten to cut off his arm, and the arm of his father's house; he did not chastise them for their apostasy and back-sliding from the right way, and therefore he himself, by God's judgement upon him, fell backward, and his neck broke, and he died. The chief care of the parent must be to bring up that young nursery 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 kernel; 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 unfruitful; but duly tended, they grow to perfection. The branch at first shooting out is tender and flexible, but at last it grows to a hard and stubborn 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 careful to seek for help, before their joints be knit, and their bones be stiff; Oh let us be as provident for their souls as we are prudent for their bodies. What is Absaloms' beauty, or saul's stature, without Solomon's wisdom? David saith, 
Psal. 128.3.  thy children shallbe like Olive plants round about thy table: not like the tall Cedar, but the fruitful Olive; Their praise and dignity shall not consist in outward form and comeliness, but in heavenly endowments and divine gifts; and being so qualified, they may well be likened to the Olive, the fatness whereof was used to honour God in sacrifices, and to make the face shine in anointing. 
Judg. 9.9.  They do seek to advance God's glory, 
Psal. 104.15.  and they make their father rejoice, and have a cheerful countenance, when they behold them walking in all the commandments and ordinances of God blameless. 
Psal. 144.12.  If we desire our sons may be as plants grown up in their youth, we must command them to keep the way of the Lord; and as we are burning lights by godly instruction, so we must be shining lights by virtuous example. For what they have seen us do, they will make haste to do as we have done. Be not too indulgent; you see how Adonijah rewarded his father's 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 kingdom 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. Do not add the evil of rioting and excess 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.  deal by their children as Hortensius did by his trees, who poured wine to the roots of them in stead of water. We should rather imitate the Prophet, who saith, I will water thee with my tears, O Heshbon. We must bewail their offences, and be humbled for our former sins; Consider from what stock 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 vain, unless God give the increase. 
Multae istarum arboaum meâ manu sunt satae. Cicero. Plutar. in Artax.  Cyrus might speak of the trees planted by himself, but his own name (in the Persian tongue) did put him in mind of the Sun, without whose influence the work of his hands could not prosper. God is able to change Benoni into Benjamin, to make thy son become a plant of righteousness; The child of so many prayers, of so many tears, cannot miscarry: Thou mayst think thy son's heart to be as dead and barren as Sarahs' womb: The Lord, who strenthened her to bring forth Isaac, is able by the operation of the Spirit to form Christ in his heart, causing you both to laugh and rejoice.  
There is some fruit that is harsh and unsavoury when it is gathered, but useful and pleasant after it hath been kept a long time: Although for the present thy son be as grievous unto thee, as Esau to his mother; yet through the Lord's mercy he may hereafter prove as comfortable and obedient, as Joseph to his father. In the last place, I will add another care and charge of the Parent, which is the first and last, yea the only aim 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 earthworm, should be hidden as the root under ground, living in wilful penury and obscurity, that afterward his branches may flourish in greatness, and spread themselves abroad. He is worse than an Infidel, that provides not for his family; and he is worse than an Infidel, that doth provide for his family in this manner, when he forgets to distribute to the necessity of the Saints, and excludes all works of piety and charity: thinking that there is but one thing needful, which is, to be troubled about many things, to be overcharged with cares, to be entangled with worldly affairs, to eat the bread of sorrows, that he may heap up riches, and the glory of his house may be increased: He seeks not for the beginning and increase of grace, but placeth his godliness in gain, and useth all crooked ways and sinister means to obtain his wretched ends, viz. that his estate, which formerly was small as a grain of mustardseed, 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, do 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, joining 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 hewn down: 
Et quas fallacis collegit lingua parentis, Has eadem nati lingua refudit opes. Claudian. Dirae filius est rapacitatis. Martial.  Nothing is more usual than for the son to cut down 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 be not herein just overmuch, neither make thyself over-wise: Wholly to cast ourselves upon the Lord, and to neglect all lawful means, is a presumptuous temptation: Again, to sacrifice to our net, and trust to our own wisdom, not leaving any space where God may work 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.  He that hath swallowed down riches, shall vomit them up again: God shall cast them out of his belly. The increase of his house shall departed, and his goods shall flow away in the day of his wrath. If God prepares a worm to smite the tree, it withereth: If he blows 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 seen the wicked in great power, and spreading himself like a green bay-tree; yet he passed away, and lo he was not: yea, I sought him, but he could not be found: Such men may be compared unto that tree, which doth ever bear leaves, and never any fruit; so they may make show of piety, and seem to be religious, but do not bring forth the fruit of the Spirit. The Bay-tree prospers best in the shade; so they seek not to be enlightened from above, and to have the Sun of Righteousness 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 hear Gods judgements denounced against sinners: But as the ancient Conquerors were crowned with Laurel; 
Hâc victores Delphi coronari, & triumphantes Romae. Plin. Sec.  so they do triumph as victorious when with their carnal weapons they seem to overcome such as they think 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 rejoicing and mourning; so their present solace and delight may soon be finished, and they be called to sorrow and lamentation. The Bay-trees, which for many years have flourished, are smitten by a great frost, and do whither away; 
En frigidus orbs, 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 be surprised by that cold sleep, and have their bodies benumbed by death; After which, as the Bays 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. Turn.  There shall be desperate yell, 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 Dogs, all the most dreadful and offensive clamours in the world are not to be compared to the torments that shall be inflicted upon the sons 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 soul: Ears they had, but not an ear to hear 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 evil things. When such as stand in the way of sinners, do hear what evil of punishment the Lord doth threaten to bring upon the impenitent, I wish that both their ears may tingle, that they may be moved with horror & fear of the vengeance of eternal 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 return unto the Lord in an accepted time, while they may be heard, before that day doth overtake them, in which they shall be as fare from succour, as from audience. 
Job 8.9.  Our days upon earth are a shadow, whereof we may fitly be admonished by this green tree, whose leaves do never fall: We may soon 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 souls may be healed, and the issue of our corruptions may be stopped.  
It may be expected, that as we have compared wicked men in general unto this Bay-tree mentioned by David; so we should now descend to some particulars, that we may see such men, as trees, walking; as the blind man of Bethsaida did, 
Mar. 8.24.  when he began to be restored to his sight. It is true, that such men are resembled to diverse kinds of trees: As the proud man to the Cedars of Lebanon, 
Isa. 2.13.  and the Oaks of Bashan; The ambitious to the Bramble, 
Judge 9.15.  and the like: But within the compass of our ground we desire to maintain only such trees as are fruitful. We will herein follow the example of Christ, who ofttimes resorted to the garden with his Disciples; not of John the Baptist, who went into the wilderness: Wherefore omitting to speak of wild and barren trees, we will apply ourselves unto the Vine, 
Fructum vitis qui prae ali●s omnibus excellit. Calvin.  whose fruit being rightly used, doth excel the fruit of all other trees, and is said to cheer both God and man; God in a drink offering, and man when he doth use it with moderation: and is therefore prescribed to be given unto those that be of heavy hearts, that they may forget their misery: But as commonly abused, it is the poison of Dragons, and the cruel venom of Asps; At the last it bites like a Serpent, 
Pro. 23.32.  and stings like an Adder. The blood of the grape doth occasion such as exceed therein, 
Res epulis quondam, nunc bello & caedibus apta. Ovid.  to pour out their own blood, and to shed the blood of other men. And as this plant is not able to subsist without some supportation; so the bodies of such as do transgress thereby, are made weak and unable to uphold themselves: Also their understanding is darkened by clouds and vapours, ascending from the dead sea of a defiled body, which do hinder the influence of the divine light upon their souls.  
In former times, they that were drunken, were drunken in the night; 
1 Thes. 5.7.  but now sin is grown impudent, and that evil which heretofore was secretly committed, is now acted before all Israel, and before the Sun. It would be superfluous to attempt any further discovery of this bestial pollution (I may be taxed of error in calling it bestial, 
Omne brutum à vino naturaliter abhorret. Aelian.  because every beast doth abhor wine) when as the offenders themselves have neither will nor power to conceal their sin 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 bell. Gal. l. 2. & l. 4.  Nor to Domitian's Edict, that none might plant Vineyards: Nor yet to that custom of diverse 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 venomous Creatures; so it would be a great happiness, if these impure wretches were prohibited from partaking of this good fruit, that maketh glad the heart of man: and then, as by God's gracious providence, our Vines in this Land are not, Now, hurtful unto the people by producing wine; so likewise the people may not be hurtful unto the Land by their provocation of God's anger to punish them for their uncleanness; but we all may be free from intemperance herein: and if any, that only such Nations, 
Rev. 18.3.  as have drunk of the wine of the wrath of the cup of fornication, may exceed in the abuse of the wine that grows 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 spiritual and corporal drunkenness. While I reprove this excess in others, I myself may seem to exceed and to wander from my present purpose; but the Vine (whereof we now treat) is a luxuriant plant, 
Serpentem multipliei lapsu & erratico. Cicero  whose branches run 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 harm and loss it brings to others, we will now enter upon our vintage, and see what gain and benefit may redound unto ourselves.  
The Church in diverse places of Scripture is resembled unto a Vine that was planted by God himself, 
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 unfruitful if the lose and spreading branches be not cut off every year. By which we are again put in remembrance how needful correction is for us, lest this pleasant plant, this noble vine, be turned into the degenerate plant of a strange Vine; 
Jer. 2.21.  lest we wax 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; nevertheless, afterward it yields the peaceable fruit of righteousness unto them that are exercised thereby. The goodly cluster may seem to be spoiled, being cast into the winepress to be crushed and strained, when as by that means comes forth the new wine, which is so useful and comfortable; but if it had remained as before, it would have been 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 graft those branches in again 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 soil, than not being dressed and tended, 
Ezek. 19.12, 13.  at last to be plucked up in fury, and planted in the wilderness 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 Boar of the forest, and trodden down 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 seems to be more sere and dry 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 fruitful: Even so when we are pressed out of measure, above strength, in so much that we despair 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 dry 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 do 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 do 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) than we must consider every true believer 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 usual to let the stock, in regard of the abundant moisture, to bleed diverse days before the Cyons was fastened thereunto; so there is a time of mourning before the Lord doth put joy into the heart. We do first lay apart all filthiness, and superfluity of naughtiness, 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 joined to some tree: so we being feeble and infirm in ourselves, are supported by the favour and goodness of God. Such as make flesh their arm, or trust to any outward help, 
2 Kin. 7.17.  do as Joram did, who leaned upon the hand of that man which was soon trodden down: That shore and strength upon which they rested may suddenly be taken away from them. 
Si quid attigerit ultrò amabit, & quidem viriosius amplexabitur, etc. Tertul.  The Vine being thus weak in itself, doth by the tendrels or small strings seek to catch hold upon any thing it doth touch, and to grasp it fast, 
Ut se erigat claviculis suis quasi manibus, etc. Cicero. Adeo ramos string it, ut crass scere prohibeat. Scal.  that it may be sustained thereby: Thus we, being sensible of our own 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 go except he blessed him: so we by applying the merits of our Redeemer unto our souls, do receive a blessing from the Lord. When we do tie ourselves unto our Creator by the cords of love, (which is the bond of perfectness) as a Sacrifice unto the Altar, we shall be kept from falling, and the Serpent shall not have power to fold himself about us, who are so nearly united to our heavenly Father. The Vine-tree is not fit for any use but only to bear fruit: shall wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? 
Ezek. 15.3.  An unfruitful Christian is the most unprofitable creature that is; a heavy burden to the earth, a cumbrance to the ground, no better than the wild gourds in the pot, a vexation to the righteous soul, and a stumbling block to the wicked.  
Other trees may bear fruit upon the young sprigs that did shoot out in the former year; but this doth exceed them all, bringing forth grapes upon the new branches, in the same year in which they did proceed from the body of the Vine: thereby teaching us even in the very beginning of our profession to become fruitful, and profitable in our conversation, running the ways of God's Commandments, 
Psa. 119.32.60.  and without delay making haste to keep his Statutes.  
How can they that have neglected so great salvation, and deferred to return unto the Lord, expect that he should hear them, when in affliction they seek him early (seeming fervent in prayer when they first begin to call upon his Name) and cry unto him, O God make speed to save us, O Lord make haste to help us, whereas they during their whole life, it may be these forty years long, have grieved the good Spirit, and erred in their hearts, putting the evil day of God's judgement, and the good day of true repentance far from them? But there is fruit of a better relish to be gathered from the Vine; if that be prevented by the frost, 
Gelatione cohibita, in sequenti anno duplum dabit. Scal. in Theop.  and hindered from bearing one year, in the following year it will recompense that loss by a twofold restitution. If we have been as trees without fruit, we must not still persist in impiety, and live to the lusts of men, but labour to redeem the time, by abounding always in the work of the Lord; that as Ahimaaz,  Cushi, 
2 Sam. 18.23.  who was sent before him; so we may supply by our diligence and cheerful obedience what was wanting in time: And as Saint Paul, who was last called, 
2 Cor. 11.5.  was not a whit behind the very chiefest Apostles; so we in spiritual endowments and glorious reward may be made equal unto them, who entered the work before ourselves. Where the fruit of this tree is most esteemed, 
In agro Aureliano vina excellentissima; Nulla vinea vetula, sed etc. Ibid.  they do not suffer any old Vines to grow, but replenish the ground with new, whose fruit is most acceptable; thereby teaching us to put off the old man, and to be renewed in our mind, putting on the new man, 
Ephes. 4.23.  which after God is created in righteousness and true holiness. The Lord satisfieth our mouth with good things, 
Psal. 103.5.  so that our youth is renewed like the Eagles: And the Lord satisfieth our soul with his mercy, so that his graces are revived and repaired in us by the work of the quickening Spirit; 
John 2.8.  He turned the water into wine at the marriage of Cana in Galilee; and he sends the comfortable showers, 
Initia vini esse aquea. Ibid.  that do moisten and cherish the roots of the Vine, causing them to produce their fruit, in which there is a blessing; He turneth our sorrow into joy, 
Isa. 65.8.  our weeping into rejoicing; 
John 16.20.  He maketh the barren woman to be a joyful mother of children; and he maketh the barren heart to bring forth the fruit of the Spirit, 
Psal. 113.  and giveth wisdom and all heavenly blessings liberally, above that which we can ask or think; Our lot is fall'n to us in a good ground, we are planted in a fertile soil, we receive the best gifts from the open hand of a bountiful Father. Now as the Vine doth draw much virtue and nourishment out of the earth, 
Necesse est eam multum quoque trahere. Ibid.  that it may produce abundance of goodly clusters, and great plenty of large leaves, and long branches; so we should derive much strength and power from that fullness which is in Christ, that we may be complete, and furnished unto every good work; being fitted to perform any holy duty, being prepared to suffer any trial or affliction, which the Lord shall be pleased to impose upon us: As upon the Vine there be great store of grapes joined together in one cluster; so in the soul of a Christian there should be all kinds of graces accumulate and heaped together, in stead of that mass of sin and lump of corruption, which we brought into this world: We should be filled with all knowledge, and all joy, and peace in believing; we should be full of goodness, ready to communicate, willing to distribute to the necessity of other men: Which works of charity, and all other pious actions, are like the fruit of the Vine; for as we have the comfortable use and benefit of that, a long time after it hath been trodden in the winepress; so likewise, of God's free grace we do receive the reward of the good things done in our body after our dissolution; and do then drink the cup of salvation, when we enter into our Master's joy, and are delivered from all weakness in the body, and infirmity in the soul; from all inward and outward frailties, even as the grapes in the winepress are freed and cleared both from the husks and kernels: Such is our corruption and imperfection here in this world, that our best performances are polluted by the contagion of sin dwelling in our members, and may in that regard be likened to these grapes, or or other fruits, which have either something without to be pared off, and cast away, or else some core, stone, or kernel within to be rejected. In our most devout exercises, and godly endeavours, there is either some defect and error to be discerned by man, who looks to the outward appearance; or though we should be blameless before man, yet there is some inward rebellion and iniquity, that is naked and manifest before the Lord, who looketh to the heart. When we are sensible of our former excess and superfluity, and are cast down in acknowledgement of our transgressions, we should not thereby be deterred from continuance in well-doing; but rather seek to amend that in which we have failed, and gone out of the way; that as such fruits are esteemed best (in their kinds) in which there is the least waste, 
Mollusca, quod caeteris nucibus mollior sit. Macrob.  either in the shell, or any other part that is unprofitable; so our performances may be most acceptable, when they are not defiled by any gross error or presumptuous sin. The Lord, 
Mat. 3.12.  who is able to purge the wheat from the chaff, will approve of our good endeavours and godly desires, being the fruit of the Spirit; and will be pleased to pardon our swerving and deadness, which proceed from the bitter root of a deceitful heart.  
In diverse of our fruits there is some kernel, that being sown doth grow up in such a plant, as may bring forth more fruit of the same kind; in like manner, the end of one good action should be the beginning of another: we should labour to increase and multiply in heavenly graces, and spiritual gifts, and our reward shall be great in heaven; For unto us it shall be given to eat of the Tree of life, 
Revel. 2.7. & 22.2.  which is in the midst of the Paradise of God: A tree that bears twelve manner of fruits, and yields her fruit every month: Such fruit as doth for ever exempt us from the dominion of death; such fruit as doth open our eyes, for we shall see God face to face; 
1 Cor. 13.12.  such fruit as doth make us to be as gods, we shall be like him, 
1 John 3.2.  for we shall see him as he is; such fruit as is good for food, so very good, 
Isa 49.10.  that when we taste thereof, we shall never hunger any more, 
John 6.34.  nor thirst any more: But as the Disciple said, Lord, evermore give us this bread; so we shall always desire, and for ever enjoy this food that endures in everlasting life: Such fruit as is pleasant to the eye; 
1 Cor. 2.9.  for since the beginning of the world, the eye hath not seen the things which God hath prepared for them that love him; Such fruit as is to be desired to make one wise, even wise unto salvation; without which all the wisdom of this world is foolishness, and enmity against God: But this wisdom is a Tree of life to them that lay hold upon her; 
Pro. 3.18. & 4.9.  a Crown of glory shall she deliver to them. Did our first parents think that the fruit of the tree of Knowledge was to be desired, 
Gen. 3.6.  when it was forbidden? And shall we by a stronger delusion believe that this fruit of the Tree of Life is to be neglected and avoided, when we are commanded to labour for it? All the trees in the garden of Eden could not satisfy them, but they would eat of the forbidden fruit, though they became subject to the curse thereby. The abundant variety of all the precious fruits brought forth by the Sun, should not please nor content us, without this blessed fruit of the Tree of Life. Adam was prevented, that he might not put forth his hand to take of that Tree, lest having eaten unworthily, he deceived himself with a vain hope of life, when death should suddenly overtake him; But we have time and liberty granted unto us, that we may stretch forth the hand of faith, and receive this fruit, whereof if we eat, we shall not dye; He might not gather it upon earth, but we may receive it from heaven. The Manna, which was kept until the holy Sabbath, had no worm in it: If we now treasure up this good fruit against the Sabbath of Rest for our souls, it shall never be taken away from us; He that gathers little, shall have no lack: But if in this day of salvation we gather great plenty thereof, we may then confidently say, Soul, take thy rest for evermore, thou hast much goods laid up for all eternity.  
The Tree of Life is in the midst of the Paradise of God: Oh that the fruit thereof were hidden in our inward parts, that we could lay it up, and keep it in our hearts! we would then esteem all the dignities and delights in the world to be of as short continuance, 
Isa. 28.4. Ita in manibus consenescit. Plaut.  as the hasty fruit before the Summer, which when he that looketh upon it seethe it, while it is yet in his hand he eateth it up; And to be no better than that fruit, which was stolen out of the Orchard, 
Non erant formâ, nec sapore illecebrosa.  that had neither form to catch the eye, nor relish to allure the hand; For which that blessed man in his repentance paid the dearest price that ever was paid for any fruit, which was eaten by any of the sons of Adam. We give fruit unto froward children, that they may forsake that which is of more value; Shall we be such children in understanding, for the trifling vanities of this life, to reject the durable riches of the heavenly Kingdom? Shall we for the three Apples of honour, 
Atalanta, sive Lucrum. Bacon Sap. Vet. Victa cursu dum malis tribus colligendis retardata. Nat. Com.  pleasure, and profit, which are cast before us, be stopped in our race, and so lose an incorruptible Crown, an eternal weight of glory? The commodities of this world may seem to be like the fruits about the dead sea, delectable to the eye as Apples of gold; but being touched, they fall into ashes: when we think to take surest hold of them, they deceive us. We are not like the Cadusians, 
Plutar.  who were a strong people, and yet fed upon nothing but Apples and Pears, and such like fruit; from these we receive the least part of our nourishment: So likewise all outward benefits do not conduce to our true happiness, unless we use them as we sometimes use our fruit, to procure an appetite unto that which is more solid; So we by tasting of the Lords bounty in these external blessings, should be excited to hunger after Righteousness, and the spiritual food of our souls, that we so we may be abundantly satisfied with the fatness of God's house, and may drink of the river of his pleasures for evermore.  
Now, as the industrious Bee doth gather honey, not only from the blossoms which are upon the trees, but also from the flowers which grow upon the earth; so we, having formerly laboured to receive instruction from the trees, will now endeavour to take some permanent benefit from the fading flowers. I will not insist upon the reproof of them, who are worthy to be blamed for their violent desire, to exceed in all kind of strange novelties; 
Quorum literae in Thraciam, Graeciam, Indiam discurrunt. Lips.  whose letters are sent into remote parts of the world, for some small seed, or root, which they cherish as the mother doth the child; 
Quib. aegrius fit florem aliquem novum mori, quam etc. Idem.  and grieve more for the death of a new flower, than of an old friend. We know, that Adam in Paradise was foiled, whereas Job sitting among the ashes did overcome the Tempter. There is offence by vanity and superfluity, when we seek wholly to please the outward senses of the body, and do never project how to strengthen the inward powers and faculties of the soul: Which error we will now reform, hoping by our pains and diligence herein, we may recover some part of that excellent happiness of our first estate, rather than be driven further off from the comfortable fruition of true felicity.  
First then we do admire and adore the wisdom and power of Almighty God, whose hands have made all these things. Who can behold the Sun and Moon, and all the Stars of light, but he must with all reverence acknowledge the glory of God, which is declared by them? and who can view and observe the rare beauty and riches of the earth, but he must confess the excellent perfection that is seen in them? There was no more spirit in the Queen of Sheba when she beheld the state and pomp of Solomon; 
1 Kin. 10.5.  and yet even Solomon in all his glory was not arrayed like one Lily: 
Matt. 6.29.  That goodness and providence of God which doth shine forth in one flower, doth exceed the greatest royalty of that most magnificent King. 
Liliorum inscriptio vinetur aptissimè convenire, etc. Flamen.  The same word in the inscription of the Psalm is expounded either of the Lilies, or of the Instruments of six strings: As the sound of those Instruments, so the six leaves of the Lily may excite us to praise the name of the lord 
Immiscens varios natura colores. Sincer. Parthica quae tantis variantur cingula gemmis? Claudian.  If this one flower be arrayed in this manner, then what incomparable lustre and splendour is in that rich wardrobe when it is brought forth? With what wonderful variety of colours is the earth enameled? What sumptuous robe of the most mighty Potentate may be compared to this raiment of diverse colours, wherewith this terrestrial globe is adorned? 
Alba verecundis Lilia pinge Rosis. Sincer. Lilia prato candida. Propert. Et Rosa purpureo crescit rubicunda colore. Virg. Sanguineo splendore Rosas. Claud.  The Lilies exceeding white as snow, so as no Fuller on earth can white them; the Roses of such an absolute and perfect red, that the most exact imitation by art, is no better than joseph's coat dipped in the blood of the Kid, if compared thereunto: 
Et dulce Violas ferrugine pingit. Claud.  the Violet, whose grave and stately colour doth surpass the Purple of the rich man; the Tulippa, and many others, whose yellow is to be preferred before the clothing of Pharaoh's daughter, which was made of wrought gold; And besides this pre-eminence of the colour, wherein there is great diversity in the same kinds, let us consider the differing shapes and proportions in which they grow, the times and seasons in which successively they blow and open themselves, that we may never want the abundant choice of fragrant odours, and sweet savours, that most of them do cast abroad: 
Psal. 104.24.  And we cannot forbear to say with David, O Lord how manifold are thy works! in wisdom hast thou made them all; the earth is full of thy riches. If the eternal power and goodness of God be made manifest in these things that are of least continuance, then how much more in the durable riches that are provided for us? If such beauty be conferred upon a fading flower, 
Cujus rei inveniri potest brevior aetas: Quintil.  then what unspeakable glory is reserved in the heavenly Kingdom? If such sweetness may be found in these things which spring out of the earth, than what solace may be received by the good gifts that descend from above? If such comforts here in this life, what pleasures for evermore at the right hand of God? If while the King sitteth at his table, the Spouses spikenard sendeth forth the smell thereof, and he be unto her as a bundle of myrrh, 
Cant 1.12.  and a cluster of Cypress; If Christ being absent doth impart and communicate such blessings unto us, now in our pilgrimage, by the Word and Spirit, than what fullness of joy will there be when we appear with him in glory? As we are delighted with the smell of sweet herbs and flowers, when they are composed in one bundle; so God is well pleased with the plenteous variety of sundry graces in a true believer: and then do we offer up a sweet odour, an acceptable sacrifice unto the Lord.  
In the Scripture flowers are frequently named to describe our frail estate here in this world: Job saith, 
Job 14.2.  Man cometh forth like a flower, and is cut down. David saith, As a flower of the field, 
Psal. 103.15.  so man flourisheth: the wind passeth over it, and it is gone. Saint James saith, 
Jam. 1.11.  The Sun is no sooner risen with a burning heat, but the flower falleth, and the grace of the fashion of it perisheth. 
Esay 28.4.  The glorious beauty of Ephraim shallbe a fading flower, saith the Prophet Esay: & in another place he saith, 
& 40.6.  that the goodliness of all flesh is as the flower that fadeth; 
1 Pet. 1.25. Purpureus veluti cum flos succisus aratro Languescit moriens. Virg. Pubentesque rosae primos moriuntur ad Austros. Statius. Ut cum sole malo tristique rosaria pallent Usta Noto. Idem. Alioqui tu illos in vetustatem reservabas, etc. Quintil.  And Saint Peter (as it is probable) alluding to that place, confirms the same truth, that the glory of man is as the flower that falleth away. All outward gifts and endowments are as flowers, long in planting, and cherishing, and growing up, but short in enjoying the sweetness of them. We may as well resolve to keep our flowers continually fresh and beautiful, as to expect any constant possession of the transitory benefits of this world. 
Floribus tam diu gratis donec recentibus. Sidon.  Wherefore let us use them as we do our flowers, which do please us well while they be fresh, but we cast them away when we have had the sweetness of them: So long as these outward comforts are helpful unto us, and do excite us to praise and thanksgiving, we may safely use them; but when they come to be liveless and uneffectuall, we should renounce them.  
Such are the commodities of this life, and such is our life itself; it is even a vapour that appeareth for a little time, 
Jam 4.14.  and then vanisheth away. The longest life that ever any man lived, was not so much as one day in God's account. 
2 Pet. 3.8.  How many do whither away before they be grown up? 
Qualem virgineo demessum pollice florem, Cuineque fulgor adhuc nec dum sua forma recessit. Virg.  How many are gathered in the flower of their youth, in the perfection of beauty and strength? Even as soon as the Sun is risen, and shines upon them, they fade away: Or if we do bear the heat of the day, yet when the evening of old age is come, like our flowers of Peru, 
Una dies aperit, conficit una dies.  we then fall to the ground.  
In regard of the brevity of our time we may change that speech of Bildad, 
Job 8.9.  We are but of yesterday, and know nothing: We need not go so fare as he did; for we may say, We are but of this day, and know nothing; and which is the greatest misery in this our ignorance, we care not to know or consider the shortness of our lives; We know not that Adam abode one day in the state of knowledge before he fell; we know that we shall continue one day in this state of ignorance before we return to the dust. The wicked cannot hope for length of days, but rather to be snared suddenly in an evil time, 
Eccles. 9.12.  when it falleth suddenly upon them. The godly do neither expect nor desire long life: 
Heb. 11.38.  the world is not worthy of such who are the Lords Jewels, 
Mal. 3.17. Ostentatus raptusque simul, solstitialis velut herba solet. Auson.  which he brings forth, and shows them to the people, and then makes them up again. If our stay be so short, it behoves us ever to be prepared for our end, and with Saint Paul to dye daily, in our readiness to be dissolved. In this our latter giving ourselves unto the Lord, in commending our spirits into the hands of our Father, God loveth a cheerful giver; we must not do it grudgingly, 
Abeamque ex hac vita, non ut ejectus, sed ut emissus. Lips.  or of necessity, but with a willing mind. The Lord of the Vineyard, as he hath power to send labourers into the work at what hour he pleaseth, so he hath power to call them from their work at what hour he thinks good. Blessed are they that die in the Lord, for they rest from their labours, and their works follow them; To such to live is Christ, and to dye is gain. Better is that Rose which is gathered in the bud, 
Ecce & defluxit rutili coma punica floris, Dum loquor & tellus tecta rubore micat. Auson.  that an excellent water may be distilled from it, than that which hangs longer, and at last falls to the earth without any use or benefit. Better is the short race of the faithful man, whose good name is as precious ointment that filleth the house with the sweet odour, than the long residence of the ungodly, who are not profitable either in life or death.  
Having mentioned the Rose, 
Roseus colour a principe florum. Scal. Exer.  the Prince of flowers, it will not be impertinent to extract the spirit thereof, to try what virtue we may draw from the same: When we behold the Rose growing upon a Brier, we may again call to remembrance that curse denounced in the beginning, Thorns and thistles shall the earth bring forth to thee; We may think upon our sin, which did provoke the Lord to inflict that punishment. And then from the colour of this flower we may learn to take shame unto ourselves, 
Extremus roseo pudor errat in ore. Val. Flac. Gen. 2.25.  which is one of the attendants of sin; for in the estate of Innocence, Adam and Eve, though naked, yet were not ashamed.  
Being thus cast down in sense of our unworthiness, we must seek for mercy through the merits of Christ, who became subject unto the curse, and was rend and wounded by the thorns that were fastened unto him; Who in his resurrection was the Rose of Sharon, full of grace and majesty, bringing sweet consolation unto all that approach nigh unto him by faith; Through his favour the malediction is turned into a blessing, and we may receive much delight and comfort by the use of this excellent flower; yet always remembering that the way to Heaven is not strowne with Roses and Violets, with delicacies and pleasures: For although we have inward peace and joy, we must meet with many afflictions, and suffer manifold tribulations, before we can enter into the Kingdom of Heaven. They would pull a Rose without pricks, who would embrace a godly life, without opposition and enmity from the world.  
As the Rose doth teach us modesty; so the Violet humility: which doth not lift up itself, like the empty ears of corn; or like the Bramble in the Parable, 
Judg. 9  that other trees may come under the shadow of it: but in all lowliness adheres to the earth that gives nourishment thereunto. 
Job 37.18.  Elihu saith, God hath spread out the sky, which is strong, and as a molten lookingglass: In that glass we may see the lively colour of the Violet, and may observe, that the right way to true honour is by humility: 
Pro. 15.33.  They that have learned to humble themselves, shall in due time be exalted. The former colour of the Rose, 
Vel mista rubent ubi Lilia multa Alba Rosa, etc. Virg.  this of the Violet, and that of the Lily, are esteemed the three chief ingredients in beauty: Where there is shame for their former disobedience and other sins, 
2 Thes. 3.14.  whereof they have been guilty; and true humility in the acknowledgement of their unworthiness and imperfection; 
Rom. 6.21.  and an holy desire to keep themselves pure, and without blemish for the time to come. Those souls are all glorious within, they are all fair like the Spouse, 
Cant. 47.  and there is no spot in them. If we could find a prescript, how our bodies, which are as the garments unto the soul in this our pilgrimage, may endure in the prime beauty, like the clothes of the Israelites in the wilderness, 
Deut. 29.5.  which did not wax old upon them; how our youth might be renewed like the Eagles, 
Psal. 103.5.  and we may continue until our latter end in perfect comeliness, not having our best form obscured by the wrinkles of age; there be very many who would rejoice herein, more than he doth that finds a great treasure: And such a Physician as could thus help them, should be liberally paid, though they did endure many day's torture to gain this harm and loss. Now, which is much more, here is evidently set before us an approved experiment, Not how to retain our former favour; but how to increase more and more in divine beauty, and excellent loveliness, by washing in the blood of that immaculate Lamb, and by being adorned with the graces of the holy Spirit, that we may be as the Sun when he goeth forth in his might, 
Judg. 5.31.  which doth not reveal its complete majesty, when it first comes out at the door of the Tabernacle, but after ascends to great glory: Though our beginnings be weak, yet we shall attain unto a more perfect estate: And as Moses eye was not dim, 
Neque aufugit Viror ejus. Calvin. Viriditas ejus. Jun.  nor his natural force abated when he died, but was then as green and flourishing as in former time; so we in old age, and in death itself shall still retain the vigour of the new man, which after God is created in righteousness and true holiness; And after our dissolution the soul shall appear in glory, as the lamps in gideon's Army did then shine forth, when the pitchers were broken. Though for the present this divine Light be eclipsed by the interposition of the body of the earth; yet at the last day the body also shall become spiritual, and we shall put on, not rich robes and costly array, not pearls and flowers, and such like ornaments; 
1 Cor. 15.53.  but Incorruption and Immortality; 
Phil. 3.21.  And our body shall be fashioned like the glorious body of Christ; That is the last and lasting fashion; the fashion that will follow all other: Oh that all other would follow that fashion, that we would labour for holiness; And so being espoused unto one husband, 
2 Cor. 11.2.  we may be presented to Christ without spot or wrinkle, 
Ephes. 5.27.  or any such thing; As a chaste Virgin, caring for the things of the Lord, that she may be holy both in body and spirit. 
1 Cor. 7.34.   
I do not deny, that diverse ornaments are tolerable, and there may be some distinction and difference, according to order and dignity: The Crown that is fit to be set upon the head, is not meet to be placed upon any other part of the body: But there must be abstinence in some things, 
Non tantum mediocritas colenda est, sed etiam abstinentia. Calv.  and moderation in all. Such as are captivated by their own chains, such as are enthralled by fond affectation, and notorious ostentation, should break those bands asunder, and cast away their fetters from them: Shall we with the Pharisee look only to the outside, which may be like a painted Sepulchre? Shall they that profess themselves to be God's servants, be of as little use in the Church, as is commonly made of the Tulippa in the garden, which is only for show? And yet even by viewing of that various flower, we may observe something that may be helpful unto us: For as that falleth, and the grace of it perisheth; so shall the rich man, clothed in goodly apparel and fine linen, 
Jam. 1.11.  fade away in his ways; Yea, so shall the fashion of this world pass away, 
1 Cor. 7.31.  and the lust thereof; but he that doth the will of God abideth for ever: 
1 John 2.17.  He shall live an eternal felicity; And may in that regard be compared unto this flower, which in Winter shrinks low into the earth, but in the Spring doth rise again with great beauty; so although for the present he may be cast down in godly sorrow for his sins, yet he shall be lifted up with comfort and consolation, when the Sun of Righteousness shall arise with healing in his wings, and shine upon him with grace and favour.  
Then let us learn of this and other flowers, which do open themselves, 
Helotropium, etc.  and turn towards the Sun when it shines upon them, that they may be refreshed by the influence thereof; to open unto Christ, that he may enter into our souls; to incline our ears unto his Word, and our hearts to keep his Commandments; And to turn unto the Lord with all our strength, that we may be enlightened by his glorious truth, and supported by his almighty power.  
The Word of God is as seed sown in our hearts; it may be, we have for a long time been unprofitable hearers, and the Word we have received hath been as the seed of this flower before named, which doth not satisfy our desire, until many years after it is sown: Yet let it not for ever be buried within us; for than it will prove the savour of death unto death: 
2 Cor. 2.16.  but rather let it be as the seed we sow, 
1 Cor. 15.36.  which first dies, and then is quickened.  
That seed which fell among stony places sprung up forthwith, 
Matth. 13.  and was as suddenly scorched: If this seed hath for a great space been hid within us, let it take the deeper root, and at last bring forth an hundred fold. Doth the earth bring forth herbs meet for them by whom it is dressed? 
Heb. 6.7.  Doth the garden cause the things that 
Isa. 61.11.  are sown in it to spring forth? And shall not man, 
Terra nunquam recusat imp●rium, nec unquam sine usurâ reddit quod accepit, etc. Cicero.  who receives these blessings of the fatness of the earth, become fruitful himself, that he may likewise be blessed with all heavenly blessings in spiritual places in Jesus Christ? 
Gal. 6.7.  Doth man (for the most part) Doth man (for the most part) reap whatsoever he soweth? and shall God reap nothing but tares, having sown such precious seed? Shall the good things committed unto us produce such bad effects, like unto the wheat that is sown, 
Infoelix lolium & steriles dominantur avenae.  which in a barren year doth degenerate into darnel? Far be it from us to requite the Lord in this manner: If he call, and we refuse; If he stretch out his hand, and we regard not, than he will laugh at our calamity, and we shall call upon him, but he will not hear; we shall seek him early, but shall not find him: but if we do hearken to his Word, and obey his voice, than our prayers shall come up as a memorial before God, and be as seed sown, not in the earth beneath, but in heaven above, and shall cause a rich and plentiful increase of all heavenly blessings to come down upon us, that our souls may be filled with good things: Yea, than our works of charity, and all godly actions, shall be as seed which we cast abroad, and sow to the Spirit, 
Gal. 6.8.  that of the Spirit we may reap life everlasting: 
2 Cor. 9.6.  He that soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap bountifully. 
Pro. 11.25.  The liberal soul shall be made fat, and he that watereth, shall be also watered himself. Dare we trust the earth with our seed? and dare we not trust our faithful Creator in these works of charity?  
The earth hath no power nor sufficiency in it self, but only from his benediction; Shall we doubt of his goodness and mercy, who is most just and righteous in himself, and who doth give this fidelity and ability unto the earth, that it may make an abundant return of that wherewith it is trusted? Are we of such little faith? And do we thus fear in dispencing these outward commodities, these transitory benefits? Then how shall we be able to commend our spirit into the hands of our Father? With what courage and comfort shall we commit our bodies to the earth (being the last seed we do sow) which shall be raised in power and great glory, excelling that of the pure Lily, more than that doth the royalty of Solomon? Awake and sing ye that dwell in dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. 
Isa. 26.19. & 11.1. In illo loco Messiah express vocatur Flos; & consentit Hieronymus. Causabon. Job 38.27.  The Flower of the stem of Jesse did spring up in a garden, and our graves shall be turned into garden-plots. As the rain causeth the bud of the tender herb to spring up; so the Lord is able to raise us up unto eternal joy and felicity; Yea in this first resurrection he doth raise us up from the death of sin, to the life of grace: I will be as the dew unto Israel, 
Hos. 14.5.  even as the cloud of dew in the hear of harvest. 
Isa. 18.4.  God makes the small drops of water; they pour down rain according to the vapour thereof, which the clouds do drop and distil upon man abundantly, 
Job 36.27.  to satisfy the desolate and waste ground.  
In like manner he doth sendus the showers of his grace, he gives us the increase of all spiritual gifts, he doth refresh us with his favour, and satisfy our thirsty souls with his loving kindness. Apollo's watering is to small effect, unless God gives his blessing; 
Deut. 11.10.  Although the seed we sow may grow when we water it with our foot, yet the seed of grace in our hearts can never prosper, unless the Son of man, who began that good work, doth likewise perfect the same.  
When the sweet and comfortable showers do fall upon the earth, they do not only cherish the flowers and herbs, but also do occasion many offensive weeds readily to grow up: so the good gifts that come down from the Father of lights, the gracious blessings that descend from above, do bring forth the acceptable fruit of praise and obedidience in the godly, but the cursed weeds of rebellion and provocation in the wicked. The goodness of God, which, as a gentle shower mollifying the dry earth, doth lead the humble soul to repentance; but doth harden the impenitent heart, which is fully set to do evil, and to treasure up wrath against the day of wrath. The Word of God, in season like the former, and out of season like the latter rain, is the true bread that comes down from heaven, and doth refresh him that is weary and ready to faint, and doth satisfy him that is hungry, that he shall never hunger any more; but it causeth loathing in the full soul; As the Israelites did not find any sweetness or good relish in the spiritual meat, the food of Angels, 
1 Cor. 10.3. ●s. 78.24, 25.  the corn of heaven that God reigned down upon them: Our soul is dried away, there is nothing at all besides this Manna before our eyes: 
Num. 11.6.  Here is Manna, and Manna, and nothing but Manna: they called it light bread, 
Num. 21.5.  and as lightly they esteemed of it.  
Thus the natural man receiveth not the things of the spirit of God, 
1 Cor. 2.14.  for they are foolishness unto him; neither can he know them, because they are spiritually discerned: he cannot apprehend the lively power of the hidden Manna; 
Rev. 2.17.  he cannot discover the secret of the Lord, which is revealed unto them that fear his name. The tares that appeared in the field were suffered to grow unto the harvest; 
Mat. 13.30.  but the weeds that come up in the garden must be taken away in the very beginning; Our vices must be plucked up by the roots before they be surely fixed by long continuance. 
Abdolonymus hortum, malas herbas eligens, repurgabat. Q. Curt.  The Historian makes mention of a Gardener who was found destroying of bad weeds, when Alexander sent for him, and advanced him to a kingdom: So we, supplanting our corruptions, and casting out the unfruitful works of darkness, shall attain to a crown of life. As Adam was to dress the Garden of Eden, so we are to keep our soul and body blameless from the pollution of sin: and in the end, when we rest from our labour, we shall enter into our Master's joy. Christ saith to the good Thief, 
Luke 23.43.  To day thou shalt be with me in Paradise: Before God said to the rich man, 
& 12.20.  This night thy soul shall be required of thee; There the night is mentioned: death shall come suddenly upon him as an enemy, as a thief, and find him in greatest security, in the dead sleep of sin: He delighted in works of darkness, and shall be cast into utter darkness; But here the day is named, To day thou shalt be with me; a day of salvation unto the good thief, the first day of his life, and such a day as never had any end. Christ is the true Light, 
John 1.9.  which lighteth every man coming into the world, with the light of reason; and every Believer with the light of happiness and glory, when he goeth out of this world into the holy City, that doth not need the Sun, 
Rev. 21.23.  for the Lamb is the light thereof.  
To day. The performance of this gracious promise is limited to a short time, and therefore all doubting is excluded. Our Saviour is crucified in the midst, as nigh to one malefactor as the other: Both formerly were brethren in evil, consenting in wickedness; Both began to revile him before their death; yet one is rejected, and exposed to vengeance, the other is taken as a brand snatched out of the fire: Christ doth overshadow him in mercy, and delivers not from death, but from condemnation.  
Thou shalt be with Me. A blessed change, to be freed from the fellowship of an impenitent sinner, a blasphemous reprobate, and to be admitted into the society of Saints, yea for ever to be with the Lord; An unspeakable mercy, that he, who by his own confession suffered justly, should be with him who had done nothing amiss. The righteous died for the ungodly, Christ for us sinners; he became Emmanuel, God with us, that we may live with him in his kingdom of glory.  
Thou shalt be with me in Paradise. What we gain by the second Adam is much better than that we lost by the first; in the beginning Adam was in Paradise, but God was not with him, nor the fear of God before his eyes, when he yielded to the tempter: and he was not with God, neither dare he appear before him when he walked in the Garden: Then the presence of the Lord was a terror unto Adam having sinned; Now the presence of Christ was the best of comforts unto the thief being penitent.  
Paradise itself was not Paradise unto Adam after he had offended: But when we shall be set at liberty from the prison of the grave, and acquitted from the sting of death, we shall be as uncapable of sin, as of mortality; Oh then let us ever aspire unto this most blessed estate. Although this good thief did suddenly, as it were with holy violence, break into heaven (to show that there is no end of the rich mercies of God) yet let not us presume upon this example of grace, and so become examples of judgement unto others; Our whole life is given us to this end, that by patiented continuance in well-doing, we should seek for glory.  
The taste of God's goodness in these outward benefits, should excite and quicken our desire to obtain the full fruition of eternal happiness: If we rest contented in the commodities of this life, we think the pleasures of this life to be as acceptable as the joys above; As Lot thought the plain of Jordan to be as the garden of the Lord: 
Gen. 13.10.  And then we cannot be delivered from the common destruction, without the wonderful mercy of God. But let us seek a better country, even this celestial Paradise: Strait is the gate, and narrow is the way that leadeth thereunto; and therefore our best diligence is required to find it; Yet, for our encouragement, there are not Cherubims in the entrance to keep us from approaching nigh unto it; but the Angel of the Covenant is the way whereby we must walk, and which doth guide us in the truth; And the door whereby we must enter, and which doth admit us that we may be saved: Yea, all the Angels rejoice, when we enter into this path of life; and do keep us in this way, ministering unto us the heirs of salvation, who (as some have thought) were created to supply the defect of some of them, and to repair the breach that their fall had made in this heavenly Paradise: There is not a flaming sword turning every way, which may strike a terror into us, that we should not come near; But the Sword of the Spirit is given unto us, by which we may withstand and vanquish all enemies that shall encounter us in this our passage.  
There be diverse who go to the Holy Land, which is now the spectacle of God's wrath; but let our journey be to the Jerusalem above, which is, and ever will be the Seat of Mercy, and the Throne of Glory. While other men labour to plat and describe the place where Paradise was upon earth, let us seek for this place that Christ is gone to prepare for us, into which when he comes again he will receive us, that where he is, we may be also.  
FINIS.   

Perlegi Librum hunc, cui titulus est [Adam in his Innocence] atque illum typis mandari permitto.  
Martis penult. 1637. ex Aedibus Londin. SA. BAKER.