The firſt Obſervation in Nature.

THE Husbandman makes choice of what wild Plants he pleaſeth, to bring into his Orchards there to Graft, and order to fruit-bearing from yeare to yeare. He leaves other plants in the Woods and waſte grounds, he lets them alone, and meddles not with them, but takes and leaves theſe, or thoſe, as pleaſeth himſelfe.

This is a Similitude of the State of Spirituall Fruit-trees, and ſhadowes out unto us this Propoſition.

That God from all eternity made choice of what Spirituall Plants he pleaſed, to plant in his Garden the Church, Propoſition Shadowed. and refuſed others.

God in his eternall decree choſe ſome perſons, and refuſed others, as his word clearely manifeſts: he choſe ſome wild plants (here, and there a few) to plant in his Orchard, to order to fruit-bearing, and let others alone to grow wild, and bring forth their naturall fruits, and this upon his own free will and pleaſure, without any foreſight of faith, repentance, good works, or any thing in us: This the Apoſtle ſhews Eph. 1.4. He hath choſen us in him before the foundation of the world: Verſ: 5. according to the good pleaſure of his will: before they had done good or evill, Rom. 9.13. I have loved Jacob, and hated Eſau. and Jo. 13.18. I know whom I have choſen.

And our Saviour tells us, Joh. 15.16. I have choſen you, and ordained you, that ye ſhould go, and bring forth fruit, and that your fruit ſhould remaine.

The Husbandman lets other Plants alone to grow wild, without the wall of his Orchard. Many wicked men, and women in the world which were paſſed by in his decree, and therefore are not brought into his Church, nor Ingrafted into Chriſt, who (in their generations) bring forth ſower, bitter, and poyſonous fruits. Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will he hardneth. That is: He giveth grace to thoſe whom he hath choſen, and denies it to others, leaving them to themſelves.

Ʋſe. Eſay. 61.3.The Conſideration of this ſhould be a ſtrong and continuall motive to all thoſe who have made their Calling, and Election ſure (being perſwaded upon good grounds that they are Trees of righteouſneſſe of the Lords Planting) to praiſe and admire the free grace of God, who hath choſen them to be his adopted children, ingrafting them into Chriſt, and planting them in his Garden, to bring forth pleaſant fruits to himſelfe.

We were all of us wild Plants, as bad by nature as the worſt in the world, and God hath made choice of us, and left others: How ſhould this make us admire his rich, and free grace in Chriſt to us, and to ſhew forth his praiſe in our Converſations? The Apoſtle tells us this is the very end wherefore we are Choſen: 1 Pet. 2.9. Yee are a choſen Generation, a Royall Prieſthood, an holy nation, a peculiar people, that ye ſhould ſhew forth the praiſes of him who hath called you out of darkneſſe into his marvelous light.

There was no moving Cauſe why the myſticall Husbandman ſhould make Choice of us rather than of others, as there is of materiall Plants The Husbandman looks upon their ſtraightneſſe, and fitneſſe in other reſpects (it may be) wherefore he chuſeth them before others. But the myſticall Husbandman hath all the grounds and Cauſes of choice within himſelfe, Eph. 1.5. according to the good pleaſure of his will.

Let this therefore teach us, and ſtirre us up to bring forth all Ʋſe. 2 good fruits unto him in abundance, who hath ſo abounded in love, and mercy towards us, and hath let out his free grace in chuſing of us. And although we cannot recompence the Huſbandman, or make him the richer by our fruits, yet we may pleaſe him, and honour him thereby. Herein is my Father glorified, that ye beare much fruit, Joh, 15.2.

The ſecond Obſervation in Nature.

THe Husbandman doth order his young fruit-trees with more tenderneſſe, and gentleneſſe, then ſuch as are ſtrong, and well growne trees, becauſe ſuch (while they are ſmall, and tender) are in more danger of breaking, and bruſing, and other hurts, then they are afterwards. So that beſides the great Wall, or Common fence about the Orchard, he makes a more ſpeciall fence, with Buſhes, Stakes, or the like, about each of them, and gives them more choice nouriſhment, by often watring them with good water that they may grow, and come on the faſter.

This is another Similitude, and ſhadowes out unto us this Propoſition.

That the diſpenſations of God towards weak Chriſtians, Propoſition Shadowed. are more gentle, then towards ſuch as are grown ſtrong.

The myſticall Husbandman hath Plants of ſeverall degrees, and ages, in his Nurſery and Orchard, and according to their capacities he dealeth with them: there are Children, Young men, and Fathers in Gods Family, 1 Ioh. 2.12.13, 14. the Children are ordered with more tenderneſſe, than the elder ſort, Eſay. 40.11. He ſhall gather the Lambs in his Armes, and carry them in his boſome, and ſhall gently lead thoſe that are with young. He uſeth them gently, with great tenderneſſe. So againe, Hoſ. 11.1, 3. When Iſrael was a child I loved him, Verſ. 3. I taught Ephraim alſo to goe, taking him by the Arms, I drew them with cords of a man, with Bands of Love, I was to them as they that take off the Yoke from the Jawes, and I laid meat unto them. God uſed them as a loving Father his children, or as a tender Nurſe uſeth her young infant. He gives them Milke while they are Babes, and ſtronger meat when they are better growne, as we ſee 1 Cor. 3.2. I fed you with Milke, and not with Meat, for hitherto ye were not able to beare it. Heb. 5.14. Strong meat belongeth to them that are of full age.

So alſo God in correcting his weake children, dealeth with them according to their ſtrength, as is made out in that Similitude Eſay: 28.27. of the Husbandmans dealing with his Corne. The Fetches are not threſhed with a threſhing inſtrument, neither is a Cart • wheele turned upon the Cummin, but the Fetches are beaten out with a ſtaffe, and the Cummin with a rod.

Ʋſe. 1 This is a ground of great comfort to weake, and doubting ſoules, God as a tender Father cheriſheth and nouriſheth the beginnings of grace in them, he will not deale roughly and harſhly, but gently with them; He will not quench the ſmoking flax, nor breake the bruiſed Reede: but improve, and nouriſh weake beginnings is his children. Eſay. 42.3. even as a Nurſe cheriſheth her children. 1 Theſ. 2.7. that they may increaſe towards perfection.

Ʋſe. 2 Let us learne to imitate God in this thing, to help, and encourage thoſe that are weake, in all good beginnings: Rom. 15.1. Such as are ſtrong, ought to beare with the infirmities of the weake, And to comfort the feeble minded, and to ſupport the weake, 1 Theſ. 5.14.

The third Obſervation in Nature.

There are many wild Fruit-trees in the Woods, waſte grounds, and hedges, that beare faire, and beautifull fruits to looke upon, both for bulke and colour, and yet are very harſh, ſower, unpleaſant fruits; the husbandman takes no delight to eat of them, although they are uſefull for ſome other purpoſes; theſe are but wild un-grafted trees, and their fruits are accordingly.

This is another Similitude, and ſhadowes forth unto us, That,

Many Spirituall Fruit-trees bring forth faire, Propoſition Shadowed. and ſpecious fruits to obſervation, which yet are unpleaſant to the Husbandman.

There are very many men in the world, being eminent in Learning, Gifts, and Parts, who can performe many workes very exactly, they can Pray, Preach, and compoſe workes, &c. and theſe things to the Obſervation of moſt, very excellently, gaining thereby great commendations from many, and (it may be) admiration from ſome, and yet theſe very Fruits, to the taſte of the Husbandman, are very bitter and unpleaſant, though they may be ſome way ſerviceable, and uſefull to his Children, and ſervants, yet he himſelfe, is not delighted with them, becauſe they are from ungrafted trees, ſuch as are wild and Corrupt by Nature, the Principle from which they proceed is Corrupt, and that makes the fruits corrupt.

Who did workes to the obſervation of men, more faire and ſpecious, then the Phariſes? and yet theſe their fruits were ſtarke naught: they were but painted fruits, faire to a carnall eye without any good taſt or reliſh: Luk. 16.15. Lu. 11.39.

Let none content themſelves with outward performances in the worſhip of God, though never ſo faire, and unreproveable to the Ʋſe. 1 eye of men, but looke to the Principles, to the frame of the ſpirit, to the ſpring, from which any workes flow, and examine whether they be ſtreames from the Divine Nature, or from common gifts and parts in the ſoule, whether they be ſhoots ſpringing from the ſpirit of Chriſt, as from the Roote, or from a Naturall Principle, drawne out by ſome externall Cauſes, and ſelfe ends; for though they are never ſo plauſible and beautifull in the eyes of men, they may be deformed in the eyes of God, and fruits altogether unpleaſant to him.

Many things that are highly eſteemed among men, are abomination in the ſight of God: Luk. 16.15.

Ʋſe. 1 This may ſerve to pull downe the high conceipts which carnall and unregenerate men have of themſelves, becauſe of their Gifts, and Parts, their great and famous actings in the world: did they but ſee, and had they hearts to underſtand, and conſider that bitter, and poyſonous Roote, Originall corruption, which ſtaines, and ſpoyles all their Fruits, their high conceipts of themſelves, and their Actings, would be much abated.

They are but apples of Sodome, Splendida peccata, glorious ſinnes: for while the Tree is corrupt, the fruit is ſo, Math. 7.18.

The fourth Obſervation in Nature.

WE find by Experience That Grafts, and ſtocks joyned together of contrary, or much different Natures, will not grow, nor thrive together; if they be joyned in Grafting, either the Graft growes not at all, or elſe very poorely, and weakly, and in a few yeares decayes, and dies; But if the kinds of Trees are joyned together according to Rules of Nature, and Art, then they thrive together vigorouſly, and beare fruits plentifully.

This is another Similitude of the ſtate of Spirituall Fruit-trees, and ſhadowes out unto us this Propoſition, which alſo concurres with the word, and experience.

Propoſition Shadowed. That perſons joyned in any relation, they have comfort, or affliction together according to their Natures.

This is certaine, in Nature, Morality, and Divinity, That ſo much as things differ in their Natures one from another, ſo great is the degree of diſlike one of another: And ſo neere as they are in their Natures, and properties, ſo great is the degree of complacency and love, one of another. Likeneſſe is both the Cauſe, and the Bond of Love.

This is ſeene in all viſible Creatures, many Inſtances might eaſily be brought to ſhew it. Likeneſſe in Natures, Manners, Cuſtomes, begets Love, and diſtance in theſe cauſeth diſlike, and ſometimes Hatred. 2 Cor. 6.14. What Fellowſhip hath righteouſneſſe with unrighteouſneſſe? and what Communion hath light with darkneſſe &c? which Queſtions include Poſitions.

This ſhould teach all who intend to enter into the ſtate of Ʋſe. 1 Marriage, to looke well to their choice, that it be upon good grounds, and not for worldly advantages in the firſt place, as moſt doe, and match a Soule to the Earth, between which there's no likeneſſe, nor proportion: Neither are they to looke ſo much at likeneſſe in the more low, and inferior reſpects, as Perſon, age, birth, friends, Riches, &c. (though care is to be had in theſe) as to that great likeneſſe, in Natures, Manners, Habits, and Principles of the Mind, for theſe are the ſprings, and the tyes of Love, therefore be not unequally yoked together 2 Cor. 6.14. The ſad experience of many thouſands may be a ſufficient warning to others.

If that Love flowes according to the likeneſſe of natures, then Ʋſe. 2 let this teach us to ſtrive for increaſe of Grace, to have the Image of God more and more renewed and drawn more lively upon our ſoules, becauſe the more like we are to God, by having his Image, in the Graces of his Spirit, the more ſhall we find the love of God towards us, and the more will our Love be towards God: the ſtreame of the love of God will flow more ſtrongly into the ſoule, which will be Rivers of pleaſure unto it: God will then delight in the ſoule, and the Soule will then delight in God, and this Communion will be heaven upon earth.

The fifth Obſervation in Nature.

THe husbandman is carefull to Engraft his Trees while they are young he then formes, and faſhions them by Pruning, and ordering of them; for he knowes when they are growen ſtrong, and bigge Trees, theſe workes cannot be done ſo eaſily, if at all it be poſſible, therefore he ſets about them while they are young-trees.

This is another Similitude of the ſtate of Myſticall Fruit-trees, and holds forth unto us this Propoſition.

Propoſition ſhadowed. That God calls his people (for the moſt part) in Youth, and more rarely when they are old.

It is obſerved by Experience, That God worketh that great worke of Repentance, and Converſion of a ſinner, from darkeneſſe to light before old age, generally, and for the moſt part: Moſt commonly in youth, or full ſtrength.

How ſeldome has it beene ſeene that an old perſon turnes to God, having ſerved Sathan, and his luſts all his youth, and time, till old age.

God forbid that I ſhould limit the boundles, and infinite Mercies of God, but may it not be ſaid in this Caſe, as of a Rich man, his difficulty of being ſaved: Matth. 19.24. It is eaſier for a Camell to goe through the eye of a needle, then for a rich man to enter into the Kingdome of God.

O how hard is it for an old habituated ſinner, to turne to God, and forſake his old waies, and cuſtomes.

Such are ſetled on their Lees, and frozen in their dreggs, and are paſt feeling, their hearts are hardened, and conſciences ſeared with a hot Iron, Cuſtome in ſinne, hath deprived them of all ſence of ſinning, they cannot ceaſe from ſinne, 2 Pet. 2.14. As ſoone may the Blackmore change his skinne, or the Leopard his ſpots, as old cuſtomary ſinners learne to doe well, Jer. 13.23.

They being old ungrafted Trees, growing upon the ſtock of corrupt Nature, its a thouſand to one but they ſhall grow there, untill the Axe be laid unto their roots to cut them downe, and they be caſt into the fire, not to be conſumed, but to burne for ever.

God gives men warning before hand, and tells them he will not accept of them hereafter, though they knocke at the Gate of Mercy, it ſhall be ſhut againſt them, if they will not now accept of Mercy. Prov. 1.24, 25. Becauſe I have called, and ye refuſed, I have ſtretched out my hand, and no man regarded &c: yee ſhall call, but I will not anſwer, I will laugh at your calamity, and mock when your feare cometh &c: The ſinner being an hundred yeares old ſhall be accurſed, Eſay. 65.20.

This cals to all Spirituall young Plants, to labour (by all poſſible Vſe. 1 meanes) to get this worke of Engrafting into Chriſt, performed Now in their youth. Now to be willing to be under the diſcipline of the husbandman, who offers, and deſires to forme, and faſhion their minds, according to the ſhape, and Mould of his holy word. Now therefore hearken to his voyce while it is called to day, leſt ye be hardened through the deceitfulneſſe of ſinne, Heb. 3.13. The worke (as to us) is more eaſily done Now in youth, then it will be hereafter; The Twiggs of the corrupt ſtock of ſinfull Nature, are yet but ſmall, and ſlender, Udum & molle lutum es; nunc, nunc properandus & acri Fingendus ſine fine tota. Perſ. ſat. 3. and will more eaſily be cut off, then when they are grown old, and ſtrong. The Minde will bow, and bend more eaſily in youth, to the Rules of the husbandman, then it will hereafter.

Things are learned in time of youth, with eaſe, which in old age are difficult, or impoſſible. There is an impoſſibility (in reſpect of the Lawes of nature, of altering the habits (in time of old age) either of Body, or Mind.

Its true: With God all things are poſſible,Quo ſemel eſt imbuta recens ſervabit odorem teſta diu; Hor. but we are to expect the uſuall and ordinary dealings of God, and not to neglect the meeteſt ſeaſons, and meanes, for effecting our greateſt work, in hope that God will doe it in the moſt difficult times, becauſe all things are alike eaſie to him.

Now becauſe this is a thing of infinite, & everlaſting conſequence, and of greateſt importance (of all other things whatſoever) to us; And that all may be ſtirred up to ſeeke after this one neceſſary thing, to be engrafted into Chriſt, in time of Youth, I will lay downe a few Conſiderations as motives to it.

1. The great Lord of Heaven and Earth, that gave us a being, 1 Conſideration. Gods Command. our breath, our time, all that we have, he requires our youth to himſelfe, and commands every one to give their firſt, and their full ſtrength to him, he would have their Virgin Love, before they be vitiated, and defloured by the Creature, Eccl. 12.1. Remember now thy Creator in the daies of thy Youth, while the evill daies come not. As under the Law God commanded them to offer in ſacrifice Young Creatures, Bullocks, Rammes, and Lambs of a yeare old, young Pigeons, &c. And the Levites (being his portion) muſt be numbred from a Month old, and upwards, to ſignifie to us under the Goſpell, that God requires the beginning of our ſtrength in his ſervice, Mica. 7.1. My ſoule deſireth the firſt ripe fruits.

2 Conſideration. Ʋncertainty of Gods call, or acceptance afterwards.2. If Youth ſlight God, and refuſe to harken to his call, and command, it is uncertaine whether he will call them afterwards, 2 Tim. 2.25. If God peradventure will give them Repentance.

He that calls to men, to day if you will heare his voice, hath not ſaid, to morrow, or hereafter I will call againe: Nay God hath ſaid the contrary. Prov. 1.24. Becauſe I have called, and ye refuſed: I have ſtretched out my hand, and no man regarded &c. I alſo will laugh at your calamity, and will mock when your feare cometh.

3 Conſid. Difficulty and bitterneſſe, of Repentance if delayed.3. The longer the worke of converſion and ingrafting into Chriſt is delayed, the more difficult the worke will be, it is more eaſie in youth, then it will be afterwards. While the Twiggs and ſprouts of corruption are but young and ſlender, they are more eaſily cut off, bowed downe, or kept under, then they can be when they are growne old, hard, and ſtrong. Who can bend an old ſtrong tree? how hard is it to roote up a tree of many yeares growth, and that in a great and firme Rock? Such are the ſprouts of corruption in the root or rock of corrupt nature. The oftener ſinnes are repeated, the deeper impreſſions they make in the conſcience, although ſmall in themſelves, Gutta cavat lapidem, non vi • ſed ſaepe-cadendo.

Light, and ſmall drops of water, falling often make an impreſſion, even in a ſtone: What then will many great, crimſon, and ſcarlet ſinnes doe? Many youthfull ſinnes of a high nature, break the bones in repentance.

4 Conſid. Shame of coming in ſo late.4. Though it be not a ſhame to come to God in old age, yet its a ſhame for a man that he came no ſooner. Is it not a ſhame for a Souldier to runne from his Commander, and fight againſt him all his youthfull time, while he hath ſtrength, and abilities, and to come in old age (when he is lame and decrepite) and offer his ſervice? Is it not a ſhame for a man to give his ſtrength, and marrow to the Devill, and offer the dry bones to God?

What a ſhame is it for a man to begin to learne his Letters, and to ſpell at ſpectacle yeares? To offer the blind, the lame, and the ſick, in ſacrifice, will it be accepted? Mal. 1.8. Offer it now unto thy Governour, will he be pleaſed with thee, or accept thy perſon, ſaith the Lord of Hoſts?

5. Such as hearken unto Gods call early, 5 Conſider. Clearer evidences of the love of God. and in the ſpring of their yeares, have uſually moſt honour from God, and clearer manifeſtations of his love than others: ſuch who give God their ſpring time, their Virgin yeares, they uſually know more of the minde of God, and of the Love of God than others. Samuel was called of a Child, 1 Sam. 3. and gave God his ſpring time, and God manifeſted himſelfe evidently to him, he had many and cleare manifeſtations of the love of God.

The Prophet Jeremy, Ch. 1.6. was called and ſanctified from the womb, and God revealed clearly his love to him, and care of him; he became a great Prophet, and intimately acquainted with God.

God wrought upon the ſpirit of Joſeph, and ingrafted him while he was but a young twigg, when he was but ſeaventeene yeares old, he brought forth good fruit, for he could not endure the the ill doings of his brethren, but told his father of it, Gen. 37.2. And we know what a darling Joſeph was, not only to his earthly father, but alſo to his heavenly father, who honoured him more then all his brethren, and revealed many great ſecrets unto him. He had not only taſts, and draughts of the love of God; but rather ſtreames and rivers of it flowed in upon him all his life time.

Obadiah, a man recorded in Scripture for one fearing God, and that from his youth, he was a choice, and ſingular man in his daies, he feared the Lord greatly, 1 King. 18.12. And the love of God towards him was ſeene in his love to God and his people in a time of great danger, in preſerving, and feeding of them: for none can ſhew forth cleare evidences of the love of God, but thoſe who are greatly belov'd of God.

The Prophet Daniel was a Young man, when he began to feare God, Dan. 1. and God ſhewed him manifold cleare evidences of his love: God gave him knowledge and skill in all Learning, and wiſdome, and in all viſions, and dreames, verſ. 17. He had cleare revealations of the love of God in his Prayers, and Praiſes to God, immediately by his ſpirit, and mediately by an Angell, who was ſent to tell him that his prayers were heard, and that he was a man greatly beloved.

The holy Prophet David, of a young Twig was ingrafted into Chriſt: and he made God his truſt from his youth, Pſ. 71.5. Being taught of God from his youth, verſ. 17. and thereby made a man after Gods own heart: And whoever had ſweeter communion with God (and conſequently clearer evidences of his Love) then he expreſſeth in his Pſalmes.

How great a Prophet was Iohn the Baptiſt, who was filled with the Holy Ghoſt, and ſanctified from the womb, a greater Prophet was never borne than he, Luk. 1.15.

Iohn the beloved Diſciple, began to follow Chriſt Early in his youth; and Chriſt revealed ſecrets to him more immediately than to the reſt of the Diſciples. He leaned on his breaſt, and lay in his boſome, he attained to a full aſſurance of the love of God (which is the Conſideration I here hold forth) it is frequent in his Epiſtles, We know we are of God, 1 Joh. 4.13, 14. & 5, 19, 20. 1 Joh. 3.14, 24. We know we are in him, we know we are tranſlated from death to life, &c. We know, we know, we know, many ſuch paſſages of aſſurance he mentions.

If Chriſtians deſire to enter into Heaven, while they are on earth, this is the way, even to get into Chriſt early, as ſoone as may be.

So we ſee ſuch as are Ingrafted into Chriſt, while they are young the love of God is more clearely, and evidently diſcovered to them, and ſecrets from God, are revealed to them (uſually) more than to others.

6 Conſiderat. Greater meaſures of grace and glory.And laſtly: Such as are Ingrafted into Chriſt early, in the ſpring of their yeares, Such commonly attaine large growths, and meaſures of grace, if they live long, and enjoy meanes, and helps ſuitable: A ſmall meaſure of grace, though but as much as a graine of Muſtard ſeede. If a man begin with it betime, and husband it well, according to the Counſell, and wiſdome of the ſpirit, will improve, and grow in many yeares, to a large meaſure, their Brook will become a River, and their River will become a Sea.

Every Act of grace adds ſomething to the habit, ſo that the habits of grace are mightily confirmed by their frequent operations. Such when they come to be old Diſciples, ſtrong men in Chriſt, fathers, they have ſtrong conſolation, full aſſurance. Their graces increaſe from ſtrength to ſtrength, from glory to glory, by the ſpirit of the Lord. 2 Cor. 3.18.

And the more their Afflictions abound, the more are their graces encreaſed, being improved by the ſpirit of God: and conſequently the greater glory is laid up for them in the life to come, 2 Cor. 4.17.

Now let it be conſidered. What infinite advantages ariſe to a Chriſtian by Early beginnings, and ſetting forward in the waies of God betime; the Priviledges are exceeding great, and many.

Theſe things may be great Encouragements to all young Plants to labour for them.

The ſixt Obſervation in Nature.

WE know at the end of Sommer (the ſunnes influences being withdrawne in a great meaſure) Fruit-trees ceaſe growing; their fruits, and Leaves fall off, and decay, & during the time of winter, are ſhaken with winds, pinched with Froſts, and cold weather, & ſeeme (to thoſe that cannot well judg of them) to be even as dead, which yet when the ſpring of the yeare comes, the ſpirit, and ſap (that is naturally exiſting in them all winter) is refreſhed againe by the heat of the ſunne that then approaches: the branches againe begin to bud, and by new ſupplies from the Roote grow forth, and bare ſtore of wholſome fruits.

This is another Similitude, and ſhadowes out unto us this Propoſition. (VVhich alſo concurres with the word, and experience.) That

When the ſpirit of God withdrawes, Propoſition ſhadowed. then myſticall fruit-trees ceaſe growing, their leaves, and Fruits fall, and they indure ſore conflicts for a time, but at the returne of the ſpirit, they are reſtored to former comforts, with advantage.

As the ſun is the efficient cauſe of life, and growth in naturall fruit trees, and all Vegetables, ſo is the ſpirit of God the efficient cauſe of motion, and growth in all ſpirituall fruit-trees; while the ſpirit is ſenſibly preſent, and works in the ſoule, there is motion & growth, budding, bloſſoming, and bearing fruits: but when the ſpirit withholds, and withdrawes, when this ſunne goes afar off, (as to his ſenſible workings, and effects) and hides his face, then the fruit-trees are at a ſtand, and have no power in themſelves to grow, or beare fruits. The Lord is a Sun unto his people, Pſ. 84.11. and the face of this ſun is ſometimes clouded, and hid from them, and is as if he were afar off, Eſa. 54.7. For a ſmall moment have I hid my face.

The Church complaines in the time of this ſpirituall winter, Cant. 5.6. My beloved had withdrawne himſelfe and was gone, VVhen this Sun is afar off, and clouded, then followes a dark, and gloomy time: Lam. 3.1. I am the man that have ſeen affliction by the rod of his wrath: he hath led me, and brought me into darkneſſe, and not into light. I remembred God, and was troubled, I complained, and my ſpirit was overwhelmed, Pſ. 88.16. Thy fierce wrath goeth over me, thy terrors have cut me off. Pſ. 38.8. The Church in this long, and ſharp winter (the ſun being a far off) complaineth bitterly, and is almoſt in diſpaire, Eſay. 49.14.

This is a wofull ſtate, the greateſt of all miſeries on this ſide Hell, even the want of the light of Gods countenance to him that hath ſenſibly enjoyed it a long time together, and inſtead thereof to have the terrors of God fight againſt him, and make immediate impreſſions upon the ſoule; yet ſo it is with ſome of the ſervants of God for a time.

Former Evidences are then of no more ſtrength, than the ſtrength of meat and drink is to the body, after a long time of faſting, when the body hath beene ſhut up in priſon, and almoſt ſtarv'd for want of foode.

Its true indeed: former Evidences might ſomething uphold in the ſenſe of preſent diſtreſſe, if the ſoule were ſure they were undoubtedly true, and ſound; becauſe we know true grace once received cannot be loſt: but there lies the doubt, and the ground of feare, and diſtruſt, he calls all former Evidences into queſtion, and perhaps (at ſome times) concludes againſt himſelfe, that all are nothing, becauſe of preſent feelings of the contrary.

I know a man who (about Ten yeares agoe) was caſt under this Temptation, and had Experience of this woefull ſtate, and condition, he lay in it for the ſpace of Seventeene or Eighteene Months, or thereabouts.

Having early, in his youth (even the firſt houre of the day) paſſed through the pangs of the new birth, and ſpirit of bondage, & afterwards enabled to lay hold on Chriſt by faith, and by degrees, got up to a comfortable well grounded confidence of the love of God in Chriſt, wherein he walked chearefully many yeares together, yet afterwards (even about the middle of the day, according to the Prophets computation Pſalm. 90.10.) the Sun was clouded, and the ſpirit, and ſap ſuſpended, ſo that (by degrees) he loſt not only the ſenſe of the light of Gods countenance towards him, and the ſight of the graces of his ſpirit, but queſtioned all his former Evidences of his intereſt in Chriſt, and (eſpecially at ſome times) even gave all for loſt.

And notwithſtanding the dayly uſe of all ſpirituall meanes, he ſtill fell lower and lower, more and more feares and terrors increaſed in him, which were made more ſharpe and heavy, by many outward afflictions, great croſſes, and diſappointments at the ſame time, which befell him in reference to his body, name, outward eſtate, Calling, friends, and relations, every one of which was a ſore affliction, ſingle and of it ſelfe: notwithſtanding all came upon him in a ſhort ſpace, and that not long after great (and more then ordinary) ſpirituall comforts, & evidences of the love of God in Chriſt: which though they might have beene ſome ground to have upheld the ſoule from ſinking ſo low yet by degrees, were all weake and of no power to uphold, amidſt ſuch a throng; and preſent ſenſe of heavy, and laſting Temptations as were upon both his inward, and outward man, but by reaſon thereof the immediate ſucceeding deſertion was the more ſenſible, and took the deeper impreſſion; As a man that falls ſuddenly from a high and eminent Condition of outward comforts, into great miſery, and want, the ſenſe of his preſent miſery, is therefore the more preſſing.

In this ſad and darke time, he laboured (by Prayer, Faſting, help of freinds, and all waies of humbling himſelfe) to get comfort, and ſupport, but ſtill it was h • d from him, he was (by degrees) caſt downe very low, and brought even to deſpair, in-ſomuch that at ſome times, through the violence of Temptations, and apprehenſions of the abſence, and loſſe of God, he cryed out, & roared as a man in torment of body, that had had ſome, diſeaſe, or burning in his Bowels: At ſome times when he heard the word preached, ſuch terrors ſeaſed upon him, that he had no reſt, neither in body nor mind; he could neither ſit ſtill, nor ſtand ſtill, nor reſt in any poſture, fearefull injections thronged in upon him, and ſuch woefull apprehenſions of an undone Condition, were, at thoſe ſeaſons eſpecially, repreſented to the mind, that he was not able to expreſſe the horror of them.

And after a certaine time of the abſence of the Spirit, in the feeling workings of it, and ſence of the graces; Corruptions, at ſometimes more eſpecially, grew ſtrong, Paſſions and murmurings againſt the righteous proceedings of God with him (and Corruptions alſo of other Natures) brake forth from time to time, which were a ſting to all other Miſeries that befell him, and which were, being improved, and ſtrongly ſet on by Sathan againſt him, grounds and foundations of the moſt fearfull apprehenſions that came into his minde. The enemy pleading it againſt him, and that from many grounds of Such as theſe, Heb. 6.4. It is impoſſible for theſe who were once enlightned, &c. and 2 Pet. 2.20. The later end is worſe with them then the beginning. Scripture miſapplyed, that no child of God did ever fall into the like, and labouring to perſwade him that no one guilty of the like ſhould poſſibly ever recover out of ſuch a ſtate.

This was a long and tedious winter, in which ſeldome any ſunne, or ſtarrs appeared to him, and then but dimly, and ſoone clouded againe: the ſoule was, for the moſt part, filled with ſtormes, and tempeſts, ſad apprehenſions of many preſent evils, and feares of more, and greater to come upon him: The particular paſſages of which Condition, might be related at large, were it convenient.

But the Lord hath ſaid, he will not contend for ever, neither will he be alwaies wrath, leſt the ſpirit faile before him: He correcteth in meaſure. At length the ſun of righteouſneſſe began to ariſe with healing in his wings, and to caſt ſome beames of light into his darke ſoule, which increaſed more and more unto the perfect day. As he fell by degrees, ſo by little and little, after a time, in the uſe of meanes, he was raiſed up againe, and reſtored to former comforts, with great and many additions and advantages.

The Lord put a new ſong into his Mouth, even praiſes and thanksgivings unto his God; Let the father of mercies and the God of all Comforts be for ever praiſed, for he comforteth thoſe that are caſt downe, when they cry unto him in their troubles, he delivereth them out of their diſtreſſe, he bringeth them out of darkneſſe, and out of the ſhaddow of death, and breaketh their bonds aſunder.

O that men would therefore praiſe the Lord for his goodneſſe, and declare the wonders that he doth for the Children of men.

Now therefore: Seeing that a winter of deſertion may come; Let Ʋſe. 1 us wiſely prepare againſt it, by giving all diligence to make our Calling and Election ſure, 2 Pet. 1.10. To lay up Treaſures in heaven. Now in the time of plenty, to ſtore up againſt a time of of famine, to gather now in Summer againſt a ſpending time in Winter: Now to gather Evidences, and ſure grounds of the unchangeable love of God towards us, to make ſure of our intereſt in Chriſt, that ſo we may be able to fight, and conquer, and to ſtand in the evill day, and having done all to ſtand, Eph. 6.13.

This alſo may comfort all thoſe that are in this caſe, who find Ʋſe. 2 that the Sunne is withdrawne, and gone a far off: Let them (in the uſe of all good meanes) wait and tarry the Lords leaſure, he will certainly come in his time, Eſay. 50.10. Whoſo walketh in darkneſſe and hath no light, let him truſt in the name of the Lord, and ſtay himſelfe upon his God; for the Sunne will againe ſhine forth and refreſh ſuch a ſoule, and though comfort and deliverance tarry, yet wait for it, it will ſurely come, it will not tarry, Hab. 2.3.

The word, and promiſes, and the Experiences of performance to others, are ſure grounds of hope; Eſa. 54.7. for a ſmall moment have I forſaken thee, but with great mercies will I gather thee, in a little wrath I hid my face from thee for a moment, but with everlaſting kindneſſe will I have mercy on thee, ſaith the Lord thy Redeemer.

The time is at hand when it ſhall be ſaid to theſe weather beaten fruit-trees, the winter is paſt, the raine is over, and gone, the Fig-tree putteth forth her greene figgs, the Vines with the tender Grape, give a good ſmell, Cant. 2.11, 13.

Then ſhall they Bud, and bloſſome, and bring forth abundance of Fruits pleaſant to the husbandman, And ſhall ſay unto him, Let my beloved come into his Garden; and eat his pleaſant fruits, Cant. 4.15.

They ſhall dayly bring forth the fruits of Praiſe, Love, and obedience which he will like, and accept of.

The ſeventh Obſervation in Nature.

FRuit-trees that bring forth the faireſt and moſt beautifull bloſſomes, Leaves, and ſhootes, they (uſually) bring forth the feweſt, and leaſt fruits; becauſe where Nature is intent, and vigorouſly preſſing to doe one worke (ſpending its ſtrength there) it is at the ſame time, weak about other workes: but diſtinct, and ſeverall works of Nature, in moderate and remiſſe degrees, are all promoted at the ſame time.

This is another Similitude, &c: whence we learne; that,

Propoſition ſhadowed. Generally thoſe perſons who are exceſſive, and moſt curious about the Formes of duties, have leaſt of the power of godlineſſe.

There are ſome who (wanting ſincerity) lay out their thoughts, and endeavours about the outſide of duties, they will be as forward, it may be, as any, about the externall parts of worſhip, who have nothing of the truth of Grace in them: Much formality, little, or no ſincerity.

The Phariſes were exceſſively carefull about the outſide of Gods worſhip: Mat. 6.2.5.16. In Preaching, Praying, faſting, giving Almes &c. their care was mainly to make cleane the outſide, to carry things fairly to the world, that they might have the praiſe of men: broad Phylacteries, long Prayers, exactneſſe in tithing Mynt, Annis, & Cummin, Strictneſſe in obſerving the Sabbath, and outward Ceremonies, but where was ſincerity all this while? they had the forme, but wanted the power of godlineſſe. Theſe were but Leaves, buds, or bloſſomes, but no Fruits, they were not profitable to them, as to Eternall advantages. Mat. 5.20. Except your righteouſneſſe exceed the righteouſneſſe of the Scribes, and Phariſes, ye ſhall in no caſe enter into the kingdome of heaven.

So it was among us of late yeares; bowing at the Name of Ieſus, and Communion Table, Surpleſſe, Common-Prayer &c: theſe and ſuch like were preſſed with all eagerneſſe, and ſtrictneſſe.

The body of Religion was large, and monſtrous, but without a ſcule, or if any, it was Leane and feeble.

Theſe kind of perſons are like the Indian Fig-tree that Pliny ſpeakes of, which had Leaves as broad as Targets, but fruits no bigger then a Beane.

Let every one take heed of this, and not ſuffer their ſpirits, and Ʋſe. 1 endeavours to runne out, and be ſpent, about things of leſſer moment, and neglect the greater.

This is a foule fault among us at this day, ſome men ſtand more about the formes of worſhip, than about the power of it; they looke ſo much after the way, manner, and circumſtances, that they almoſt looſe the ſubſtance; things which are but as husks, or ſhels to the Kernels, or as Leaves in reſpect of fruits.

Some others labour more for Gifts, then for graces, for humane Learning, than for holineſſe: All theſe are guilty of the ſame folly, as thoſe who take more care about the ſhape, and faſhion of the Garment, than the health, and ſoundneſſe of the body: Or (to uſe the Metaphor in hand) they bring forth Leaves, inſtead of fruits, and ſo are unprofitable trees, lyable to Gods diſpleaſure, and cutting downe every moment: and alſo to be accompted (by diſcerning Spirits) to be ſuch as have little, or nothing of The power of godlineſſe.

The Eighth Obſervation in Nature.

THe Fruits of trees diſcover plainly of what kind the Trees are: the Leaves and bloſſomes (eſpecially of ſome kinds) may deceive us, but the fruits cannot deceive us, but diſcover manifeſtly of what Nature the trees are.

From this Obſervation we learne: That

Propoſition ſhadowed. By the Fruits of Spirituall Trees, we may conclude the Nature of the Trees.

The waies, and Converſations of men diſcover what their Natures are: If men of diſcerning Judgments will but exactly obſerve, and try the Actions of others, they may (by degrees) conclude from what Principles they act.

Its true indeede: from the Actions and waies of ſome perſons, a man cannot eaſily conclude this; vices in ſome are clothed in the habits of Vertues, howſoever of ſome others this is more cleare. The worke of grace in the hearts of ſome is ſo cleare, and apparent in their lives, and Converſations, that if men will but judge according to Scripture rules, the worke will be manifeſt: So on the other ſide concerning Profane, and ſcandalous perſons, a man may without breach of charity conclude ſuch perſons to be (at preſent) in the gall of bitterneſſe, and bond of iniquity.

And though Formall Profeſſors may for a time deceive us, by their Leaves, and bloſſoms of good words, ſhewes, Profeſſions, Formes, and outward Obſervations (Wolves may have on Sheeps clothing) Yet if we taſt, and obſerve their fruits, after a time we ſhall know them, Mat. 7.16. by their fruits ye ſhall know them, So againe, Lu. 6.44. Every tree is knowne by his own fruit.

Ʋſe. 1 This ſhould teach every one to try their owne fruits, by the word of God: for thereby will be comfort to them that feare God: they may have continuall grounds of rejoycing when they obſerve their fruits to be good, to be ſuch as the husbandman cals for, and approves of; they may thence conclude that they are Trees of the Lords planting, Engrafted Trees, and this is a ground of joy indeed, to know our names are written in heaven. And here alſo will be grounds of conviction to unſound Chriſtians; for by a certaine knowledge of the Fruits, they may have a certaine knowledge of the Trees. And therefore, let ſuch (ſeeing, and conſidering their bad fruits) give themſelves no reſt, untill they find the nature of their fruits changed, whereby they may conclude, that the nature of the tree is alſo changed.

Ʋſe. 2 The thorough, and ſerious conſideration of this Propoſition, may be a ſpeciall meanes to ſupport, and ſatisfie the ſpirits of Gods people who are in a doubting condition, and queſtion the truth of their graces; for let ſuch conſider, that hereby they may receive the beſt ſatisfaction that believers can poſſibly receive, (next unto the immediate teſtimony of the ſpirit of God) to look upon, and try their fruits by the word; for fruits are infallible evidence of the nature of the Tree that brings them forth. Therefore obſerve; if theſe, and ſuch like fruits are brought forth, the Tree is certainly good, an ingrafted tree. If there be fervent deſires, pantings, and breathings of the ſoule after God, delight in the word, and ordinances, Love to God, and his people, ſecret goings out of the ſoule after, and cloſing with ſpirituall things, diſliking and hating corruptions, and whatſoever is againſt the mind of God, and oppoſing of it, with a riſing of ſpirit againſt it, with zeale, and indignation; if there be a ſecret joy, and cheerefullneſſe in the ſpirit when things goe well with the people of God, when holineſſe, and the power of godlineſſe is like to be ſet up, promoted, and encouraged, and ſin ſuppreſſed: if the ſpirit be ſtirred to pray againſt the dominion, and power of wicked and unregenerate men, not onely ſuch as are prophane, but alſo ſuch as are but morally honeſt, yea though they be accompliſht with the utmoſt of naturall and morall endowments, priſing and preferring ſincerity and holineſſe in any perſon, before all gifts without grace.

Theſe fruits (I ſay) are reall and infallible evidences of a good tree, of a Tree ingrafted into Chriſt, and that ſoule that finds them in it ſelfe, (if the ſpirit of God ſhine upon them, and ſhew them) may as certainly conclude upon the truth of grace there, as if an Angell were ſent from God to tell ſuch a one, that he is beloved of God.

It is as poſſible in nature, for Thornes to bring forth Grapes, or Thiſtles, Figgs, as for a Bad tree (a perſon out of Chriſt) to bring for h theſe fruits. Let not ſuch ſoules (therefore) ſo diſhonour God, wrong themſelves, and gratifie Sathan, as to queſtion the truth of grace in themſelves; but rejoyce evermore, becauſe their names are written in heaven. Hereby we know we are tranſlated from death to life, becauſe of theſe fruits, 1 Joh. 3.14.

The Ninth Obſervation in Nature.

THe branches of fruit-trees if cut off, and ſtuck in the ground, they will (in the ſpring) bud and bloſſome, and be as forward as the boughes that grow upon the ſtock, or root, and will ſeeme to grow, but when the ſun drawes neere, and the weather growes hot, theſe boughes begin to decay, and wither, they cannot indure heat, they within a while, ſhew that they want a roote.

This is another Similitude of the ſtate of ſpirituall fruit-trees, and ſhadowes out unto us this Propoſition.

Propoſition ſhadowed.That ſome perſons flouriſh with a profeſſion for a time, but in the heat of affliction they fall off.

Many Chriſtians will flouriſh with a profeſſion in the time of proſperity, when many ſhowers of bleſſings, and outward comforts fall on them: but when the hot ſunne of troubles, and afflictions begins to ſcorch, and the dewes and raine of temporall bleſſings are taken away and withheld, then they ſhew themſelves to be but as Boughes ſtuck in the ground, and without roots, which bud and bloſſome, but can bring forth no fruit.

Theſe are they ſpoken of in the Parable. Luk. 8.13. The ſeede that falls upon the Rock ſprings up as well, it may be, as that on the good ground, but when the ſun growes hot, it ſcorcheth it, and it withers. Mat. 13.21. He hath no roote in himſelfe, but endureth for a while, and in time of perſecution he is offended.

Such the Apoſtle ſpeakes of 1 Joh. 2.19. They went out from us, becauſe they were not of us &c.

This ſhewes us the end of Hypocrites, formall profeſſors, who Ʋſe. 1 have no root in Chriſt: ſuch as are not really ingrafted into Chriſt, they will certainly fall away at laſt, none can perſevere, but by being in Chriſt, Job. 27.10. Will he, the Hypocrite, alwaies call upon God. Every plant which my heavenly father hath not planted ſhall be rooted up. Mat. 15.13.

This being ſo, it ſhould make every one give all diligence to be Uſe. 2 fully aſſured, whether they be but as Boughes ſtuck in the ground without roots, or branches of the true Vine, Joh. 15.5. Such as are really ingrafted into the true Vine, the hotteſt ſun of perſecution can never hurt them, the gates of Hell ſhall not prevaile againſt them. Such ſhall be as a Tree planted by the waters, that ſpreadeth out her roots by the river, and ſhall not ſee when heat commeth, but her leafe ſhallbe greene, and ſhall not be carefull in the yeare of drought, neither ſhall ceaſe from yeelding fruit, Jer. 17.8.

The Tenth Obſervation in Nature.

WEe ſeek for the beſt kinds of fruits to engraft in our Orchards, we are carefull, and diligent with much labour, coſt, and time, to obtaine the moſt uſefull, and moſt profitable fruits; though we take ſome paines for ordinay kinds, yet we eſpecially deſire the beſt fruits.

From this Obſervation we are taught: That

VVe ſhould bend all our deſires, and endeavours, that the beſt gifts, Propoſition ſhadowed. graces, and Fruits, may, eſpecially increaſe.

The Apoſtle ſaies, 1 Cor. 12. There are diverſities of gifts wrought by the ſame ſpirit, all of them deſirable and profitable, but ſome are more profitable than others, which he exhorts us to look after, and deſire eſpecially, Verſ. 31. Covet earneſtly the beſt Gifts.

There is a precellency, and greater worth in ſome Fruits than in ſome others, 1 Cor. 13. I will ſhew you a more excellent way. And Phil. 1.10. That ye may approve things that are excellent or (as ſome read it) things that differ. Follow after charity, and deſire ſpirituall gifts, but rather that ye may prophecy, 1 Cor. 14.1. And verſ. 12. For as much as ye are zealous of ſpirituall gifts, ſeek that ye may excell to the edifying of the Church. He preferres one grace before another; And now abideth faith, hope, and love, theſe three; but the greateſt of theſe is love. 1 Cor. 13.13.

This reproves thoſe who content themſelves with the loweſt, Ʋſe. 1 and meaneſt gifts, graces and fruits, and ſtrive not after the beſt, and chiefeſt. Many having gotten ſome competent abilities, they goe on in a formall way, running in a round, or Circle, making little, or no progreſſion at all, no increaſe, or growth. Yea, ſometimes for want of exerciſe, and improvement of their Gifts, they looſe what they had, and become very Drones, and Dunces.

Ʋſe. 2 We ſhould conſider, and examine which are the beſt gifts, graces, and ſpirituall fruits, that ſo we may apply our ſelves to gaine, and increaſe them eſpecially.

Firſt then: Such are beſt, as are moſt uſefull and profitable to our ſelves and others.

Profit and edification, is the great end why the ſpirit of God gives gifts, 1 Cor, 12.7. The Apoſtle valued thoſe gifts moſt, which were moſt for Edification. 1 Cor. 14.19. I had rather ſpeake five words with my underſtanding, that by my voice I might teach others, than 10000 words in an unknowne Tongue. Knowledge, Tongues, humane Learning, and Parts, are little worth, unleſſe they be uſed to edification. What then ſhall we thinke of thoſe men who uſe them for oſtentation, and to gaine admiration?

Secondly: If we find any gift, grace, or ſpirituall fruit commended to us in ſpeciall and particular in the word, ſuch hath the higheſt commendation that poſſible can be, as the gift of Propheſie above other gifts, 1 Cor. 14.1. Deſire ſpirituall gifts, but rather that ye may propheſie. Which is a gift to be able publiquely to expound the word of God,Diod. Annot. and to apply it to the edification of the Church.

And of Graces, Love is the chiefeſt, 1 Cor. 13.1. Now abideth Faith, Hope, and Love, theſe three; but the greateſt of theſe is Love. And 1 Pet. 4.8. Above all things have fervent love among your ſelves So for Meekneſſe of Spirit, God himſelfe commends it to us in particular, for a moſt ſpeciall fruit, 1 Pet. 3.4. The ornament of a meek and quiet ſpirit, is a thing with God of a great price.

Thirdly: thoſe graces wherein wee moſt reſemble God the father, and Chriſt, ſuch are moſt excellent, as Love, Mercy, Humility: we are cald upon (as might be ſhew'd at large) to imitate the father, and the ſonne, in theſe things eſpecially; VVhat is more ſweet and amiable in the Converſations of men, than Love, Mercy, Humility? theſe are Graces, and fruits of higheſt eſteeme both with God, and men.

Such as hold forth Truths in publique, ſhould bring forth the beſt Fruits: in expounding, and applying the word, they ought to lay open thoſe truths that are moſt ſuitable to Perſons, times and occaſions, and decline other things of leſſer moment: and (in particular ſubjects) to bring forth thoſe things that doe moſt naturally ariſe from the word, according to the genuine ſenſe of it, without ſtraining, or wreſting, (there being ſuch infinite variety of matter) that it may be as the firſt, and pureſt Liquor of Grapes, (or as life hony) that runnes without ſtrayning, which is (by far) the beſt.

Men ſhould ſtand moſt upon the Eſſentialls of Religion, and Chriſtianity: How to get an intereſt in Chriſt, and then how to improve it: to grow in grace, to ſubdue Corruptions; how we may get, and maintaine a conſtant, habituall Communion with God.

And for our Meditations, Speeches and Actions we muſt ſtill looke at the beſt, if there lye many, and various duties before us, and all cannot poſſibly be donne, we ought to ſet our ſelves to conſider, and find out which are moſt convenient, moſt neceſſary, moſt profitable, and beſt, And accordingly apply our ſelves thereto: and not to goe (hand over head) to any of them, upon this ground, for that it is a good worke, it is our duty, for ſo perhaps we ſhall neglect a more excellent, and more profitable worke, and miſſe of the beſt, and choiceſt fruits.

The Eleventh Obſervation in Nature.

WE finde by experience that after a plant is engrafted, both the Graft and the ſtock will ſhoote forth, and if the Graft grow vigorouſly, and ſtrongly, then the ſhootes of the ſtock are but weake, but if the ſhoots of the ſtock break out ſtrongly, then the Graft growes but weakly, therefore the huſbandman takes paines often to cut off the ſhoots that grow upon the ſtock, that ſo the graft may grow the better.

This is another Similitude of the ſtate of Myſticall Fruit-trees, and ſhadowes forth unto us this Propoſition. That

Propoſition ſhadowed. While the Spirituall part in us acts and growes ſtrongly, the fleſhly part acts but weakely: So alſo, if the fleſh be ſtrong, the ſpirit is weake.

In all perſons Regenerate, there are two Natures the one contrary to the other, the Spirit, and the fleſh, the new man, and the old man, the Divine Nature, and Corrupt Nature: theſe two Natures abide in us, and act in us ſo long as we live, in this earthly Tabernacle: and they ſtrive one againſt the other, ſo that it is the care of the husbandman, and is, or ſhould be our continuall labour, and buſineſſe to ſtrengthen the ſpirituall part againſt the fleſhly part.

We find by Experience, That while the ſpirituall part acts lively, and ſtrongly, the Carnall part is downe; While it is by the Spirit of God, raiſed up to a high pitch, and enlarged with delight, and joy in God and Communion with him in Meditation and Prayer, then all the while Corruptions are low, and weake, and (as it were) ſubdu'd.

The Apoſtle tells us what we muſt doe to keep downe Corruptions: Gal. 5.16. This I ſay, walk in the ſpirit, and ye ſhall not fulfill the luſts of the fleſh. While the ſoule is in a ſpirituall frame, and hath cleare apprehenſions of the love of God in Chriſt: then it is active and lively in all the waies of God,Luk. 11.21. though the fleſh, be as a ſtrong man Armed; yet when this ſpirituall man, (that is ſtronger then he) riſeth up, and beſtirs himſelfe, he is able to bind him, and keepe him under, and rules in the ſoule, untill there be an abating, and ſlacking of his ſpirituall ſtrength, and then the fleſh will ſoone diſcover it ſelfe, and ſtirre, and act, as temptations, and occaſions ariſe: and then on the other ſide, the Spirituall part acts but weakely, it is downe, low, flat, wanting life and power, during ſuch ſtirrings, and workings of the fleſh. Rom. 7.23. I ſee a Law in my members warring againſt the Law of my mind, and leading me captive &c.

This ſhould teach us often to obſerve, and take notice of the actings of our ſpirits, of the frame and temper of them,1 Vſe. whether the ſtock or the Graft, bud the faſter, what ſhootes the ſoule puts forth, of what kind, what the motions of our ſoules are, whether holy and ſpirituall, or carnall, and earthly: cutting off theſe, and preſerving, and cheriſhing thoſe.

If we were watchfull daily, and tooke paines with our ſpirits to keepe them up in a ſpirituall frame, in Communion with God, then (by degrees) the ſhootes, and growths of the ſpirituall part, would become ſtrong, and the ſhootes of the fleſh weak and feeble.

O that this were well weighed and practiſed by Chriſtians! it is the very life, Spirit and power of godlineſſe, thus to walk with God, in communion with him: hereby we are enabled to doe, and ſuffer all things for God, and to reſiſt, and keep under the fleſh and all Enemies: This is the life of our life, and heaven upon Earth.

The twelfth Obſervation in Nature.

THe neerer the Branches of a Tree are to the Roots, the faſter, and firmer they are, and more free from toſſing and ſhaking by the winds; Such grow more faſt and ſteady. And the farther off the Branches are from the Roote, the more looſe, and unſteadfaſt they are, the more they are waved, and toſſed by the winds, and motion of the Aire.

This is another Similitude of the ſtate of ſpirituall Fruit-trees, and ſhadowes out unto us this Propoſition. That,

Propoſition ſhadowed. The more cloſely a Chriſtian walks with God, the more ſteadfaſt he is, and more free from ſpirituall Enemies.

Every Myſticall Fruit-tree that beares good fruit is Ingrafted, or implanted into Jeſus Chriſt, the Roote, and Stock, from whence all the ſpirituall ſap, and life, is drawne and derived, whereby the Branches grow and beare fruit.

And experience ſhewes, the neerer the Boughs and Branches are unto the Roote, the cloſer we walke with God, the more Communion we have with the father, and with his ſonne Jeſus Chriſt, the more fixed ſtable, and unſhaken we are.

When the ſoule is a farre off from Chriſt: it is carried, and toſſed about, with divers, and ſtrange conceipts, and Opinions, doubts, feares, troubles, and temptations, is moved this way, and that way, as the top branches of a Tree with the wind.

The Prophet David walked with God, and kept cloſe unto him, Pſalm. 16.8. I have ſet the Lord alwaies before me, he is at my right hand, I ſhall not be moved, therefore he ſaies, his heart was eſtabliſhed, and would not ſhrinke, but was enabled to inſult over all Ʋſe. 1 Enemies, Pſalm. 46.2. I will not feare though the earth be moved, &c.

As this ſhewes us the happineſſe of thoſe who walke with God, ſo alſo we may hence ſee the miſerable Condition of thoſe who are out of Chriſt: they being a far off from Chriſt, the whole frame of their ſoule is unſetled, they are like the raging ſea that cannot reſt: Eſay. 57.20. their Condition is as was ſaid of Reuben, Gen. 59.4. unſtable as water.

James. 1.8. They are unſtable in all thoir waies: becauſe a far off from Chriſt.

Let this ſtirre us up to a watchfull, and circumſpect care in our Ʋſe. 2 Converſations: to get, and keep cloſe to Chriſt: Such as walke cloſely with God, live in another ſpheare, in a higher Orb, than the common world, though they live with them: And notwithſtanding there be Commotions, and ſtirs, and turning of the world upſide downe, yet in the ſpirits of theſe, all is calme, and quiet, their hearts are fixed and unmoved: they feare not evill tydings, Pſal. 112.7, 8. becauſe their hearts are fixed, truſting in the Lord, Pſal. 15.5. They are as Mount Syon that cannot be removed, but abideth faſt for ever.

The thirteenth Obſervation in Nature.

IN Materiall fruit-trees the ſower Nature of the wild Plants that are grafted upon, does ſtill continue in the ſtock, or roote, and is not taken away, or loſt by Engrafting, it is only reſtrained, and kept under by the Graft. The Nature of the Graft is predominant in the Tree, and overrules in bringing forth fruits, according to its owne kind, (although with ſome ſmall degree of the ſower Nature of the ſtock mixed with it) And the two Natures of the Graft, and ſtock continue mixed together, ſo long as the Tree lives.

This is another Similitude of the ſtate of Myſticall Fruit-trees, and ſhadowes forth unto us this Propoſition.

That Corrupt Nature abides in believers as long as they live, Propoſition ſhadowed. and is but in part ſubdued by grace.

Corruption of Nature though it be not caſt out, yet it is by degrees, more and more ſubdued, reſtrayned, and kept under, Rom. 6.6. The old man is crucified with him, that the body of ſin might be deſtroyed, it is deſtroyed as to the ruling power of it, but not as to the being of it.

The ſpirit of God working Principles of Grace, or the Divine Nature in the ſoule does curb, reſtraine, and (as it were) bind Corrupt Nature, which of it ſelfe is as a ſtrong man armed, but when a ſtronger than he cometh, he bindeth him and keeps him under, Luk. 11.21. Not that he caſteth him out, as a Land-lord, that turnes out an old Tenant, when he puts in a new one: The Apoſtle complaineth of it, Rom. 7. I find a law in my members warring againſt the law of my minde, &c. The experience of all Believers proves this ſufficiently.

Vſe. 1 This ſhould humble us greatly, ſeeing we carry about with us continually, this uncleane bird in our boſomes, this grand enemy of God, Of all the Arguments of humiliation, this is the greateſt of all, this comprehends all.

We ſhould admire the infinite love of God to us, that notwithſtanding Vſe. 2 Corruption of Nature, hath delight in his people.

Vſe. 3 This ſhould make us continually watchfull againſt this cloſe deceitfull enemie, leaſt it inſnare us, and prevaile againſt us; it prevailed againſt David, Solomon, and the moſt holy men, how then does it concerne us to watch.

Vſe. 4 Let us labour for increaſe of grace, for as that growes, Corruption waſteth, or is kept under.

Vſe. 5 The abiding of Corruption in us, ſhould make us long for the glory that is to be revealed, when there will be a full deliverance from Corruption of Nature, and all the effects, and conſequences of it.

The Fourteenth Obſervation in Nature.

IT is not the tallneſſe, nor largeneſſe, nor any outward beauties in fruit-trees, that makes them valued, but it is their Natures, and properties in bringing forth good fruits.

This teacheth us: That,

Propoſition ſhadowed. It is not any outward excellencies, but the Image of God upon the ſoule, that is the glory of a perſon.

VVhatſoever hath any likeneſſe or reſemblance of God, is beautifull, and has a glory upon it, and by how much neerer it drawes to God in likeneſſe ſo much more glorious it is.

Grace or Holineſſe makes Creatures beautifull and glorious, in the eyes of God.

Iſrael was choſen to be an holy people unto the Lord, Deut. 7.6. and this was their glory, Deut. 26.18. they were high above all nations, in praiſe and in name, and in honour, &c. This was their wiſdome and underſtanding, and praiſe in the ſight of the Nations, Deut. 4.6. They ſaid of them, ſurely this great Nation, is a wiſe and underſtanding people, &c. This was their beauty, their glory, Deut. 10.21. He is thy praiſe, &c. A hoary head is a Crowne of glory: but when? Even when it is found in the way of righteouſneſſe, Pro. 16.31. Yea This ſpirituall wiſdome in a young head, is a Crowne to it. Prov, 3.5. All the things thou canſt deſire are not to be compared unto her.

This ſhewes us the blindneſſe, and darkneſſe of unregenerate Vſe. 1 minds, who ſee no brightneſſe, nor glory in the Sun, no beauty in holineſſe, or the Image of God; Nay, who rather account it a diſparagement: They eſteeme no more of this glory, then they did of our Saviour, the Lord of glory, who in a carnall eye had no forme, nor comlineſſe, no beauty in him that they ſhould deſire him, Eſay, 53.2. Theſe perſons glory in their ſhame, and are aſhamed of that whith is true glory.

Oh Let us labour after this glory, which is more to be deſired then gold, yea than much fine gold, Pſ. 19.10. That which the world Vſe. 2 accounts glory, is but a ſhadow of glory to this. This excelling that infinitely more, then the light of the ſun excelleth the light of a Candle, or of a Glow-worme: This is the Dyamond in the Ring, the Jewell in the Casket, the Treaſures in the field, to buy which a wiſe Merchant will ſell all that he hath.

The fifteenth Obſervation in Nature.

In Materiall Fruit-trees there is a cloſe, and firme knot between the ſtock, and the graft, whereby they are joyned faſt together, and made one body; which knot, and conjunction continues, and holds faſt, as long as the trees live.

This Obſervation ſhadowes out unto us. That There is a firme and conſtant union between Chriſt, Propoſition ſhadowed. and every Believer.

All believers are implanted, or ingrafted into Jeſus Chriſt, the true Vine or Stock, and by this ingrafting there is a firme knot, or tye between the ſtock or root, and the Branches, which holdeth for ever, Rom. 6.5. We are planted together, &c. & Rom. 11.24. We are grafted contrary to nature into a good Olive Tree. So alſo, 1 Cor. 6.17. He that is joyned to the Lord, is one ſpirit. This union, or true-loves-knot, is made by the ſpirit on Chriſts part, and by faith on ours, wrought by him.

Ʋſe. 1 This ſhewes us the ſure way and ſafe condition of every believer, they ſhall never fall away, Chriſt will not looſe one of his members. Their enemies ſhall never be able to prevaile againſt them: in fighting againſt them, they fight with God, they ſet themſelves againſt Chriſt: Saul, Saul, why perſecuteſt thou me? Acts 9.4. Yea they ſtrike at the very face of God, and at the moſt tender part, Zech. 2.8. He that toucheth you, toucheth the Apple of his eye. So that God will certainly preſerve his people.

Vſe. 2 This is a ground of ſolid comfort to every believer: they ſtand in the neereſt Relations and tyes to Chriſt that poſſibly can be:2 Cor. 6.16. 1 Pet. 2.9. Jo. 15.14. Jo. 20.17. Rom. 8.17. Can. 4.7. Eph. 3.30. As branches to the root or ſtock; as a peculiar people to a faithfull God: As friends to Chriſt; as Brethren to Chriſt; as Heires and Co-heires with Chriſt; as children to a father, as a wife to the husband; as members to the head.

And this Union once made is ſure for ever.

Ʋſe. 3 Let us priſe the Priviledges of this union, that ſo we may injoy the ſweetneſſe of it; Walking with God, light of his countenance, communion with the Father, and with his ſonne Ieſus Chriſt, &c.

Ʋſe. 4 Seeing we are joyned to Chriſt, what manner of perſons ought we to be in all holy converſation?

The ſixteenth Obſervation in Nature.

FRuit-trees are not to be permitted to grow old in Nurſeries, but being ingrafted and prepared (in certaine yeares) for Orchards, and fields, ought to be tranſplanted; ſave only ſome few, here and there one, of the beſt kinds, whereof to gather grafts for the young plants.

This ſhadowes out unto us:Propoſition ſhadowed. That

Ʋniverſity men ought (in convenient time) to goe forth into the ſervice of the Church, and Commonwealth, except ſome choice perſons, fit for Government of the Societies.

As Materiall nurſeries are for the increaſe and multiplying of Fruit-trees, where they are prepared (in certaine yeares) for Orchards and fields: So Ʋniverſities, or Myſticall Nurſeries, are for the inſtruction, and diſcipline of youth, that they may be uſefull, and fruitfull Trees, when tranſplanted abroad into the Church of God.

If Fruit-trees in a Nurſery (where there are ſuch multitudes in a little compaſſe) were permitted to grow there many yeares, they could not poſſibly ſpread, nor inlarge their Branches, whereby they might beare ſtore of Fruits, but would fret and gall, and rub off the Barke, Bloſſomes, and fruits, of one another.

So neither is it poſſible for multitudes of Students in a Ʋniverſity to ſpread, and ſhew forth their gifts and abilities in Preaching, or otherwiſe (for benefit of others) as they may doe abroad, where every man may exerciſe every day, or as oft as he pleaſeth.

Secondly: Fruit-trees in a Nurſery muſt not grow there, being ready for tranſplanting, becauſe ſuch hinder many other ſmall young plants, which might be brought into the Nurſery, to be ingrafted and prepared, if the great ones were tranſplanted.

So ought it to be in Ʋniverſities; For unleſſe the ancient Students (having had a convenient time to fit themſelves for publique imployments) doe remove, many hopefull young plants will be kept out, which otherwiſe, if brought under the diſcipline of godly Governours, and ingrafted, will (in due ſeaſon) bring forth much good fruit.

Thirdly; If Fruit-trees (after they are prepared in the Nurſery for fruit-bearing) be removed, and tranſplanted abroad into ſeverall Countries, many may partake of their fruits, they will be profitable from yeare, to yeare, which cannot be, if they be kept ſtill in the Nurſery.

So if Ʋniverſity men (having obtained Gifts and Graces) goe forth, and exerciſe their Talents in the Church of God, many may have profit, and advantage by them, who otherwiſe cannot.

Beſides theſe Reaſons, the word requires that able, and uſefull men ſhould goe forth into the Church of God, Luk. 10.1, 2. Our Saviour (as a Maſter, or governour of a great Society) having diſciplined, and taught his Diſciples, and made them fit for the Miniſtrie, he ſent out Threeſcore and ten of them at one time, having ſent Twelve not long before, Luk. 9.2. And becauſe the harveſt is great, and there is need of Labourers, we ought to pray the Lord of the Harveſt, that he would ſend forth more, Luk. 10.2.

But ſuch as are fit, & yet unwilling to goe, may be asked ſharply, by way of reproofe, why ſtand ye here all the day idle Mat. 20.6. Many ſtand idle in the Market place, while they might, and ought to goe, and labour in the Lords Vineyard.

Having a Talent, or more, they muſt one day be called to an account what uſe they have made thereof, and if they have not well imployed them, nor gained by them, they will make but a ſad reckoning, Mat. 25.19. the Lord commeth and will reckon with them.

Vſe. 1 The Inference hence is in every mans eye, that ſuch whom it concernes, doe conſider what their duty is in this regard, and accordingly apply themſelves.

It is my humble advice, with all love; Let not any now (as too many in former times) having gotten Fellowſhips in Colledges, account them as twere their free-hold for life, having accommodations to ſet up their reſt, and ſay its good being here, what can I expect better, if I goe forth, as though ſelfe, were all a man ſhould ayme at.

If any man be offended, and object, why ſhould I meddle thus far: I anſwer, I am within the bounds of my Orchard, and the ſubject at firſt propoſed: Not only to treat of Ordering Materiall Fruit-trees, but alſo to make a ſpirituall uſe of them, where I judge the Similitude apt, and pregnant: I am a friend and no adverſary in ſpeaking the truth in Love.

The Husbandman having purged his Nurſery, and planted therein many choice plants (ingrafted into the true Vine) he expects better fruits there, than former ages have afforded. And it may be ſpoken to the honour of the Husbandman, and of the Reformation hitherto carried on by him) that there are pleaſant and wholſome fruits brought forth by many Trees of righteouſneſſe of his planting Oh that it might be ſaid,Eſay. 61.3. Jer. 2.21. Ho. 10.1. there are no Wild Vines among them, bringing forth ſower, and bitter Grapes, or empty Vines which bring forth fruit unto themſelves. That the adverſaries of the truth might not have occaſion to charge any, eſpecially ſuch as have the name of godly perſons, with Pride, high carriages, earthly mindedneſſe, and ſuch like groſſe corruptions, which are the fowleſt Blots that can light upon Profeſſors, and bring moſt diſhonour to God, to his Goſpell, and to themſelves.

If men in theſe places have ſincere, and right ends in their eye, and purſue them accordingly, even the intereſt of our Lord Jeſus Chriſt in the increaſe of his kingdome, As they may thereby bring much honour to God, happineſſe to themſelves, edification to his Church, So alſo the ſame is the right and ready way to eſtabliſh, and perpetuate Univerſities.

Therefore take my counſell, and not mine, but the Apoſtles, 2 Tim. 1.6. ſtirre up the gift that is in thee; and againe, 1 Tim. 4.4. Neglect not the gift that is in thee.

Such as have Talents whereby they may profit the Church of God, ought to employ them for that purpoſe, according as God hath fitted them.

It is true indeed; Some able men in Ʋniverſities, as godly Tutors in every Colledge, beſides Governours, may be as profitable to the Church of God there, as if they went forth, but this reacheth not the generality of men in ſuch places. Therefore the exhortation may be ſeaſonably carried on: I know the beſt men had need of ſtirring up to their duties.

And that this may willingly be imbraced, Conſider what neede there is of faithfull, able, and painfull Teachers abroad in every Country: The Harveſt truly is great, and ſuch labourers are but few: Multitudes, Multitudes of people, lye in the gall of bitterneſſe, and bond of iniquity, and would it not be a glorious worke, to be inſtrumentall in turning them from darkneſſe to light, and from the power of Sathan unto God: yea; and the worke alſo will make ſuch Inſtruments glorious, Dan. 12.3. They that be wiſe, ſhall ſhine as the brightneſſe of the firmament, and they that turne many to righteouſneſſe, as the ſtarrs for ever, and ever.

I ſhall ſay no more: verbum ſat ſapientibus, there are a world of Encouragements to this worke, rewards, and wages are in it, beſides infinite Treaſures laid up for them to all Eternity.

Uſe. 2 Secondly: ſuch as are Governours in Vniverſities ought to take ſpeciall care that men goe forth, who are fitted for publique imployments, and not to leave it to their wills, and pleaſures; for although ſome are carried out by the ſpirit, and ſpirituall Principles, to ſpend, and be ſpent in the work of the Lord, yet ſome others (even good men) give way to ſelfiſh, carnall Principles, and neglect it: Therefore Governours ought herein to follow Chriſts Example, and toby making Orders, and Rules in the ſeverall ſocieties for that end; and not to walke (in this great reſpect) by ſtatutes made in darke, corrupt times; Is it likely ſuch ſhould be meete Rules for theſe Goſpell times, theſe times of light, and Reformation? ſend them forth to preach Chriſt.

It be asked whither ſhall they goe? it Anſwered, to preach the Goſpell to every creature; to all mankind; whereſoever it is wanting: For if they are Miniſters of the Goſpell, a neceſſity, lyes upon them to preach it, 1 Cor. 9.16. yea, woe unto them if they preach not the Goſpell, whether they have a ſetled maintenance or no: If they be faithfull herein, then Chriſt whoſe worke it is, will certainely ſee they have all neceſſaries miniſtred unto them: As the earth is the Lords and the fulneſſe thereof ſo all hearts are in in his hand too; which he turnes as he pleaſeth. Mens hearts ſhall be opened to them, not only to receive and take in the word which they bring, but alſo to give out of their ſubſtance, & to aſſure them of it more certainely, then they can be by any other meanes: But when men lie ſtill neglecting the Lords worke, watching for an advantage, to get ſome great place, worth ſo much by the yeare, this (as it makes ſuch perſons low, and cheape, even in the eyes of good men, and reflects upon the whole Miniſtry in the eyes of the world; ſo alſo this renders the labours of many, fruitleſſe and inſucceſſfull; it being a juſt, and righteous thing with God to leave ſuch to themſelves and their carnall ends.

And as to thoſe perſons who have beene long in Vniverſities; and are not fit for any publique imployment either in Church or Common-wealth, having miſpent their time, and improved in nothing but in Corruptions; theſe ought to be caſt out, as unſavoury ſalt, or removed as unprofitable, unfruitfull trees, out of the Nurſery that ſo there may be roome for other hopefull young plants to grow, and thrive in their places, to be profitable Inſtraments in their generation, And if Governours have not ſufficient authority to ſend forth the one, or to caſt out the other, they ought to obtaine it, where it may be had: Otherwiſe the great and maine end of Ʋniverſities can never be attayned, neither can Governours who neglect to doe this, be able to make a good accompt unto God in this matter, which will ſhortly be required of them: Give an accompt of thy ſtewardſhip, for thou maiſt be no longer ſteward.

The ſeventeenth Obſervation in Nature.

FRuit-trees never looſe their innate or naturall properties, but they, abide in the Trees, as long as the trees live: They may (and ſometimes do) looſe all adventitious properties ſuch as they have by the Art, and induſtrie of men, but they neuer looſe their Naturall; All the skill, and power of men, cannot rob the Trees of their Naturall properties without the deſtruction of the Trees.

This is another Similitude of the ſtate of Myſticall fruit-trees and ſhadowes forth unto us this Propoſition. That.Propoſition ſhadowed.

Saving grace, or the Divine Nature in believers, abides in the ſoule for ever, but common Gifts, or Graces may be loſt.

When God gives any ſoule to Chriſt there is then a Marriage between Chriſt and that ſoule: Now the Bonds and Lawes of Marriage, hold and are in force, ſo long as the parties live.

The Covenant, between God and his people is a well ordered covenant, ſure, and ſtedfaſt, 2 Sam. 23.5.

Grace in Believers, is a ſpirituall nature, or the Divine Nature: And if that all naturall living Creatures retaine their Naturall vertues, and properties, ſo long as they live, how much more ſhall the ſoule, (which is a ſpirituall ſubſtance) hold and keep thoſe ſpiritually Naturall properties, habits and inclinations, that God fixeth in it.

Holineſſe, is a Divine Nature, or new Creature which God puts into the Soules of Beleivers, and in reſpect of duration) is like unto the Author of it, who is Eternall.

We are kept by the power of God, through faith, 1 Pet. 1.5. And as God is the Author of faith, ſo alſo he is the perfecter of it, Heb. 12.2.

All the Attributes of God, are engaged for our perſeverance in grace; he is faithfull, who alſo will do it, 1 Theſ: 5.23, 24.

I will put my feare (this new Nature) into their hearts, and they ſhall never depart from me, Jer. 32.40. they ſhall never looſe it, neither ſhall their enemies take it from them, either with power, or policy, it is impoſſible. Mark. 24.24. If it were poſſible they ſhall deceive the very Elect, implying, it is not poſſible.

Multitudes of other Scriptures might be brought to this purpoſe; but I ſtudy brevity throughout all the worke.

But now: ſuch as have but Common Spirituall Gifts may, and do fall away; Theſe make a Profeſſion for a time (for ſome ſelfe, and ſiniſter ends) and after a while fall off, and come to nothing.

They are as a Bough ſtuck in the ground without Roots, that for a while in the pleaſant ſpring, will bud and Bloſſome, like other boughes, (upon living Trees) but in the heate of ſommer, it withers and dies; ſee Obſerv. 9.

Many have excellent naturall parts, in reſpect of their apprehenſion, underſtanding, Memory, utterance &c. Much Learning, skill, and acquired abilities, and may be able to Preach, Pray, diſcourſe &c. much better, then many of Gods people, they may be inlightned, and taſt of the heavenly Gift, they may receive the word of God with ſome liking of it, and in ſome things conforme unto it; And yet (by degrees) may looſe all, or moſt of theſe things; for all theſe, if no more, come ſhort of true grace, or holineſſe, they are common to the Reprobate, as well as to the Elect. They went out from us, becauſe they were not of us. 1. Joh: 2.19. ſuch are as the ſtonie ground, Matth. 13.21. the ſeed ſprings, and dies ſoone after.

Ʋſe. 1 Theſe things being ſo, it highly concernes all Profeſſours to looke well to their Principles, what they have received, whether true, and ſaving graces, or but only Common Gifts, and Graces, leſt with the fooliſh Virgins, that had Lamps but no Oyle, they be ſuch out of heaven, when they expect to enter in.

Hence we may ſee the folly, and weakneſſe of thoſe who labour more for ſpirituall gifts, then for ſaving graces; ſome men Ʋſe. 2 beſtow more coſt, time, and labour, for accompliſhments in humane Learning, and Morall abilities, which may be all loſt, then they doe for the wiſdome of God, and his Image, which abide in the ſoule for ever. Is not this Eſau like, who preferred a Meſſe of Pottage, before a bleſſing?

How ſhall any be able to excuſe ſuch men from groſſe ſpirituall folly, blindneſſe and want of Judgment, who preferre things wherein Sathan excells them, before thoſe things which make men reſemble God?

Surely, there is no clearer Evidence of darkneſſe of mind, then for men to labour more earneſtly for Gifts than for Graces, for things that periſh, then for Eternall Treaſures.

The nineteenth Obſervation in Nature.

THe husbandman hath uſe for many Tooles, and Inſtruments, about his works in his Garden of Fruit-trees; and if any of them grow dull, and unſerviceable for which ends they were appoynted, if his knives, ſawes &c. (after often whetting, and filing) will not cut, but become blunt, and dull tooles, he layes them aſide (or perhaps ſometimes in diſpleaſure, throwes them aſide) and makes uſe of ſome other Inſtruments that have an edg: He very much approves of ſharp Tooles about his works.

This ſhadowes out unto us. That,

God is well pleaſed with zealous, and active Inſtruments in his works; Propoſition ſhadowed. But men of dull, indifferent ſpirits, he (often) layes them aſide, and puts others in their ſtead.

God the Great Miſticall husbandman hath great works in hand in his Garden the Church: Joh 5.17. My father worketh hitherto, and I worke: And though he can doe all his works with a word of his Mouth, yet he is pleaſed to make uſe of many Inſtruments, in carrying them on.

Now God doth very much approve of Zealous, and active inſtruments in the works he ſets them about;) their zeale being guided with wiſdome, and Judgment) Jehu, becauſe he was Zealous and active for God in deſtroying Ahabs houſe, God eſtabliſhed him,2 Kings 10.30. and his poſterity, in the Throne, unto the fourth generation: But Saul, an eminent Inſtrument (and ſet up by God himſelfe) yet neglecting to doe the Lords work throughly, (which was in his power to doe) God ſaid him aſide in diſpleaſure, and ſet up David (a zealous and active Inſtrument) in his ſtead, to carry on the works he had to doe.

And Eli, (though a good man) and an eminent Inſtrument in the hand of God, yet when he grew dull, & wanted edg, viz: zeale to ſuppreſſe the wickedneſſe of his ſonnes, and to honour God in his Office, God was exceedingly diſpleaſed with him, and threw him aſide [in reſpect of making uſe of him any longer] and choſe another in his ſtead. 1 Sam. 3. But how well was God pleaſed with Phinehas, a man of ſpirit, and zeale for God? God himſelfe ſtands up for him, and commends him, Phinehas and his ſonnes were eſtabliſhed in the Prieſts Office, Numb. 25.13. He ſhal have it, and his ſeed after him, even the Covenant of an everlaſting Prieſthood, becauſe he was zealous for his God.

God cannot abide indifferency and luke-warmneſſe in matters concerning his honour, and the intereſt of his ſonne, which he himſelfe is jealous for: a dull, flat, indifferent ſpirit in theſe things, is loathſome to God, he cannot beare it, Rev. 3.16. Becauſe thou art luke-warm, and neither hot nor cold, I will ſpew thee out of my mouth.

Men that act not for God, they act againſt him, Luk. 11.23, He that is not with me is againſt me.

Uſe. Seeing this is ſo: It is the ſafety and wiſdome of all men in any place of Power, higher, or ſubordinate, to lay out themſelves with zeale for God, to be diligent and active Inſtruments in the deſignes of God: acting according to the directions, and leadings of his Word and Providences.

The advantages will be, not only the honour of God, in the inlargement, and eſtabliſhment of the kingdome of Chriſt, but alſo the honour and eſtabliſhment of ſuch Inſtruments. God will ſtill delight to imploy them in his great works, Numb. 25.13,

The nineteenth Obſervation in Nature.

THe Husbandman in Autumn and Winter, is Pruning of his trees, and boughs and branches are ſcattered up and downe all the parts of the Orchard. He is then digging up the earth, and baring the Roots of trees, tranſplanting ſome, and ſetting others in their roomes, and doing many other works which make the Garden lye rough, and unhandſomely; But all theſe works tend to the greater beauty, pleaſure, & profit, in the garden afterwards in the ſpring, and ſommer.

This Similitude ſhadowes out unto us this Propoſition (which is cleared by Scripture.)

That the Commotions, troubles, Propoſition ſhadowed. and confuſions in the Church of God, will end in the ſettlement, peace and glory of it.

God hath a great work to doe in the world, and is now about it, even in our daies; He hath ſaid, he will ſhake the heavens, and the earth, and the ſea, and the dry land; That he will ſhake all nations, and the deſire of all Nations ſhall come, Hag. 2.6.7.

When were the Heavens, and the Earth, and the Sea, ſo ſhaken as they have been of late yeares? who knowes not of the overturnings, and great alterations, that have been among us both in Church and State? It is God that changeth the times, and the ſeaſons, it is he that putteth downe one, and ſetteth up another, and all theſe things are but in order unto the glory of his Church: Yea he will ſtill ſhake, and overturne the Nations untill he hath eſtabliſhed, and ſetled his ſonne Chriſt, Lord and King over all the Earth: This is his great deſigne now in hand.

Thus ſaith the Lord God, remove the Diadem, and take off the Crowne, this ſhall not be the ſame, exalt him that is low, and abaſe him that is high, Ezek. 21.26.

I will overturne, overturne, overturne it, and it ſhall be no more, untill he come whoſe right it is, I will give it him.

Chriſt alone hath right to raigne, and God hath promis'd him the Heathen for his inheritance, and the uttermoſt parts of the Earth for his poſſeſſion, Pſal. 2.8.

And ſuch as oppoſe him, and ſtand out in rebellion againſt him (though they be Kings and Monarch's) and ſay we will not have this man to raigne over us, he will break ſuch with a rod of Iron, and daſh them in peeces like a Potters veſſell, Pſal. 2.9.

Chriſt now meets with oppoſition in coming to enter upon his kingdome, and thence are all the ſtirres, commotions, and confuſions among us; but he will at length prevaile, and the government ſhall be upon his ſhoulders, and of the increaſe of his government, and peace, there ſhall be no end, the zeale of the Lord of hoſts will performe this, Eſay. 9.7.

His Kingdome ſhall at length be eſtabliſhed upon the tops of the Mountaines, and be exalted above the hills, Mica: 4.1. And after he hath rebuked the ſtrong nations of the earth, and brought them into ſubjection, Then they ſhall beat their ſwords into plowſhares, and their ſpeares into Pruning hooks, and ſhall learne war no more, but they ſhall ſit every man under his Vine, and under his Fig-tree, and none ſhall make them afraid, for the mouth of the Lord of hoſts hath ſpoken it. Mica. 4.3, 4. and againe, Eſay. 32.18. My people ſhall dwell in a peaceable habitation, and in ſure dwellings, and in quiet reſting places.

Let all take notice of the great deſigne that God hath in hand, Ʋſe. 1 in the enlargement of the kingdome of his ſonne, and eſtabliſhing him in it, and beware they be not found fighters againſt God. And though men contrive, and bend their ſtrength againſt God, yet will he carry on his work, and they ſhall be broken, Eſay. 8.9. Aſſociate your ſelves, O ye people, and ye ſhall be broken in pieces, Gird your ſelves, and ye ſhall be broken in pieces.

Ʋſe. 2 This truth is full of Conſolations to the Church of God, which hath been long oppreſſed and kept under by the enemies thereof. For ſurely the time of deliverance is neere.

As by the budding and bloſſoming of the Fig-tree, and all other Trees, we know that the Sommer is neere: ſo the terrible ſhaking of the Nations declare that the redemption of Gods people drawes neere (theſe being the laſt daies) The day of the Churches deliverance (from under the power of Antichriſt) hath dawned, Eſay. 60.1. Ariſe, and ſhine, for the light is come, and the glory of the Lord is riſen upon thee. Whereas thou haſt been forſaken, and hated, ſo that no man went through thee, I will make thee an eternall excellency, a joy of many Generations: Verſ. 15.20. The Lord ſhall be thine everlaſting light, and the daies of thy mourning ſhall be ended.

The twentieth Obſervation in Nature.

THe graft and ſtock of the fruit-tree, are ſo joyned together, as that they are the one within the other, and ſo made one intire body. The Graft is within the Stock, in reſpect of its ſubſtance (the ſtock incloſeth ſome part of it) And the Stock is within the Graft, by its ſap, and moiſture giving nouriſhment to it, whereby it thrives and brings forth good fruits: So they being joyned, and one within the other, are made one body or ſubſtance.

This Similitude ſhadowes out unto us.Propoſition ſhadowed. That Believers by ingrafting into Chriſt, doe live in him, and he in them, and are thereby made one with him.

This truth is clearely held forth unto us in Scripture; It is a great Myſtery, not underſtood, or comprehended by any naturall man, and better underſtood (in our own ſpirits by experience) than expreſſed to others. The Apoſtle ſaies 2 Cor. 4.16. Ye are the Temple of the living God, as God hath ſaid, I will dwell in them and walke in them. And 1 Joh. 4.16. He that dwelleth in love, dwelleth in God, and God in him. Believers dwell in God the father, and in Chriſt, and in the ſpirit; and God, and Chriſt, and the ſpirit dwell in them. As the ſpirit is in Beleivers, ſo they are in the ſpirit, Gal. 5.25. If we live in the ſpirit, let us alſo walke in the ſpirit. Gal. 2.20. I live yet not I, but Chriſt liveth in me.

And now;2 Cor. 13.5. by this ſpirituall or myſticall union between God and his people, they are made one with God: Not to be underſtood as ſome have ſaid, That every believer hereby is God, and ſo advance themſelves above what is meet. It is true believers are made one with Chriſt, 1 Cor. 6.17. He that is joyned to the Lord is one ſpirit, and Epheſ. 4.4. There is one body, and one ſpirit.

And it is the prayer of our Lord Chriſt (which is certainly heard) that his people, with his father, and himſelfe may be one. Joh. 17.21. That they all may be one, as thou father art in me, and I in thee, that they alſo may be one in us. v. 22. And the glory which thou gaveſt me, I have given them, that they may be one, even as we are one, 23. I in them, and thou in me, that they may be made perfect in one.

What a wonderfull myſtery is this, that Believers ſhould be united to, and made one with God, as the Father, and the Sonne are one? Not in reſpect of partaking of his eſſentiall and incommunicable properties which Creatures are uncapable of but in reſpect of reality and truth: Believers are as truly, and really joyned, and united to Chriſt as the Branches of a Tree are unto the root.

As the Stock and the Graft are really joyned together, and are one within the other, and made one body, ſo are Believers really united to God, God dwelling in them, and they in God, and are made one ſpirit with him through Chriſt, 1 Cor. 6.17. He that is joyned to the Lord is one ſpirit. And againe, 1 Cor. 12.13. By one ſpirit we are united, &c.

Vſe. 1 Seeing Believers live in God, and God in them, and that they are made one with him. This ſhewes us their ſafe Condition, notwithſtanding the malice, and power of all their enemies. They ſhall never be able to prevaile againſt Gods people, or to hurt them. As the hils are about Jeruſalem, ſo is the Lord round about his people: Pſal. 125 2. The Mercy, he wiſdome, power, love, and faithfulneſſe of God compaſſeth them about, for they live in God. This is the Hedge that was about Job: Chap. 1.10. Thou haſt made an hedg about him, and about all that he hath: ſo that Sathan could not touch him without leave.

2. From hence we may gather: That believers ſhall be ſure to Vſe. 2 preſevere in grace unto the end: for they live in God, and from him they receive all ſupplies of grace. Seeing Chriſt is riſen up, and dies no more, believers, that are in him as really as the graft in the ſtock, they ſhall be fed, and nouriſhed by him continually, as the ſtock feeds, and nouriſhes the Graft: the Roote is never dry, but ſtill gives ſap to the branches, both in winter, and ſommer: ſo Chriſt is the true, and living Vine, the Roote and ſtock filled with all the fulneſſe of God, out of which we all receive grace, for grace, and are nouriſhed with this living Sap unto Eternall life. Joh. 4.14. Springing up unto Eternall life.

This Ʋnion, and Oneneſſe between us, and God the father, and Vſe. 3 Chriſt ſhould make us live a holy, and a Goſpell Converſation, ſuch as becomes our Relation. Seeing theſe things are ſo, what manner of perſons ought we to be in all holy Converſation? Let us therefore ſtrive to be holy, as God is holy, and perfect, as our heavenly father is perfect: Seeing that we are ſo neere to God, and live in God, we may by eying, and beholding of him, be more, and more changed into his Image, and likeneſſe, from one degree of glory to another, 1 Cor. 3.18. and ſo be more, and more partakers of his divine Nature: and thereby dayly have more Communion, and fellowſhip with him (as two friends bring for the moſt part together, are intimately acquainted, and familiar with each other) This is the top Priviledg of beleivers on this ſide heaven, we ſhould therefore bring forth fruit anſwerable to the ſpirit, and ſap that we receive from Chriſt our ſtock, and Roote, whereon we grow, into which we are implanted.

The twenty firſt Obſervation in Nature.

FRuit-trees of the ſame ſpecies, or kind, are all like one another; They reſemble one another in their Natures, and in their ſhape, Colour, Leaves, Buds, Bloſſomes, and fruits; So that they are clearely differenced hereby from other kinds: men know them to be ſuch, or ſuch kinds of trees, and of one kind, by their likeneſſe one to another.

Hence we learne. That

All Believers have a likeneſſe, Propoſition ſhadowed. and reſemblance of one another in the Image of God upon their ſoules.

The Image of God is the ſame upon all believers, and differs not, but only in the degrees of it, upon ſome it is more beautifull, and glorious, then upon others, yet the ſame in reſpect of the qualities and Nature of it. All have a love, and liking of all the objects of love, as they are diſcoverd, and made manifeſt: And alſo there is in the ſoules of all believers, an hatred, or diſlike of what is contrary to God, and to that ſpirituall or divine Nature in them, as the ſpirit of God diſcovers ſuch objects to their underſtandings. And the Cauſe of all Controverſies, and difference in Judgment amongſt Gods people, is not from any difference in their ſpirituall nature, for that is the ſame in all, but from different degrees of light, and manifeſtations in particular things: ſome are more renewed, and changed in the ſpirit of their minds and have more of the Image of God, and are more purged from Corruptions then others, and thence it is that all cannot comprehend things alike, yet is their a likeneſſe, and reſemblance in their Natures, there are the ſame actings, and movings of ſoule, the likenings, and luſtings after holy and ſpirituall things (in ſome meaſure or degree) in one, as in another: in weake, as in ſtrong Chriſtians: A Child hath the ſame Members, and is of the ſame Nature, as a man at full growth; So the Spirituall Man.

God hath promiſed to put this likeneſſe upon his people Ier. 32.39. I will give them one heart, and one way. God will make all of them hate the ſame things: all the deteſtable things where they come, Ezek. 11. verſ. 19. I will give them one heart: The Multitude of them that believed, were of one heart, and of one ſoule. Acts: 4.32.

Ʋſe. 1 Here we have a true Touchſtone of an honeſt heart; ſuch as have a reall love, and liking of ſpirituall things, Thoſe whoſe hearts ſecretly cloſe with the people of God, becauſe they are his, and heartily joyne with them in their moſt ſpirituall, holy walkings, diſliking, and oppoſing (from a Principle within) things that hinder the worke of grace, and kingdome of Chriſt, they may certainly conclude, they are of the Elect of God, becauſe they are like, and of the ſame ſtamp with the reſt of his people.

Ʋſe. 2 This is a ſtrong Cord to draw, and tye faſt together all the Children of God, They are like, and reſemble one another, are of one and the ſame nature, properties, and diſpoſitions, alſo they have all one God, one father, one ſaviour, one ſpirit, one and the ſame portion, and inheritance. Likeneſſe, and reſemblance (in Naturall, Morall, and ſpirituall things) is a ground of Love, and Ʋnion.

The two and twentieth Obſervation in Nature.

THe Husbandman prepares (in his Nurſery ſuch wild Pants as he intends to bring, and plant in his Garden: He plants none in his Orchard, or Garden (where they are to grow a long time) but ſuch as are firſt ingrafted, prepared and growen fit for that purpoſe in the Nurſery.

This ſhadowes out unto us: That

Thoſe whom God purpoſeth to bring (hereafter) into his Celeſtiall Paradice, he prepareth them for it here, Propoſition ſhadowed. in this life.

The Whole Earth is Gods great Nurſery, where he hath Plants growing of all ſorts, and ages, ſome newly ſprung up, wild, and unmanured, others well growen, Engrafted, and prepared, for the heavenly Canaan, whom he is daily removing, and tranſplanting thither: preparation for this Garden of God, is abſolutely neceſſary. Now ther's no preparation of wild Plants for a Garden, without Engrafting; all the Culture, pruning, dreſſing, or ordering the husbandman can uſe, is to no purpoſe, without Engrafting, either of Naturall, or ſpirituall plants, Jo. 3.3. Except a man be borne againe, he cannot ſee the kingdome of God. As to the wild Naturall Plants there is a new Nature added by Engrafting, ſo there is alſo a new Nature, the divine Nature, put into the ſoule, by Regeneration, or Ingrafting into Chriſt, without which there can be no preparation for glory.

The Apoſtle ſpeaking of the glory above (and that the ſaints groan earneſtly for it,) ſaies, God fits them and prepares them for this ſtate of glory: 2 Cor. 5.5. He that hath wrought us for the ſelfe ſame thing is God God ſquares, and works theſe ſpirituall, lively ſtones, for the ſpirituall building, as a Maſon hewes, and ſquares the ſtones he intends for a Materiall building. Or (to keepe to the ſimilitude in hand) the husbandman prepares the Plants he intends to Plant in his Garden, ere he remove them thither. Col. 1.12. Giving thankes to the father who hath made us meete to be pertakers of the inheritance of the ſaints in light.

As there are veſſels of wrath fitted to deſtruction, ſo alſo, there are veſſels of mercy prepared unto glory. Rom. 9.23. This people have I formed for my ſelfe: they ſhall ſhew forth my praiſe Eſay. 43.21. There is an abſolute neceſſity of this preparation, becauſe (might it be ſuppoſed as a thing poſſible, that a naturall man ſhould come to heaven, it would be but even a burthen to him; he would have no joy, no reſt, nor contentment there; for all things there are contrary to his Nature: now nothing pleaſeth, but things that are according to our Nature: therefore God prepareth his people, by giving them another Nature, the divine Nature, which is ſanctification, or holineſſe.

God fits, and prepares his people for glory, by Convincing them of their ſtate and condition by Nature, ſhewing them a way, and meanes of getting out of it, even by laying hold on Chriſt by faith, cloſing with him upon the tearmes of the Goſpell, The Spirit of God unites them unto, and (by faith) ingrafts them into that fruitfull living ſtock Ieſus Chriſt, without which none can be prepared unto glory. And after this Ingrafting, the Huſbandman goes on to prepare his Plants, by Pruning, dreſſing, and ordering of them, by meanes of Ordinances, Afflictions, Temptations, diſpenſations of providence, and workings of his ſpirit in all theſe; whereby he brings them to further degrees of Sanctification, untill they have attained their meaſure, and are fitted for glory.

Ʋſe. Let all that have an expectation of the glory that is to be revealed, conſider well this poynt, it is as poſſible (and as likely) the Carpenter ſhould take Trees newly cut downe, rough, and unſquared (boughes and all) and put them into a Building, as that God ſhould bring ſoules to glory (the body being cut downe) which he hath not fitted, and prepared for glory: Therefore if thou canſt not (upon ſome good grounds) ſatisfie thy ſelfe that God is in a way of preparation with thee, let not thine eyes ſleepe, neither the Temples of thine head take any reſt, untill thou find ſome good evidences of this thing. And let ſuch as find, and know, they are prepared for glory (by Engrafting into Chriſt, Calling, Sanctification &c. Rejoyce in the Lord alwaies, becauſe theirThis is a cleare evidence our Names are written in heaven, when the Law of God, (according to the New Covenant) is written in our hearts, that is, when there are inclinations, and diſpoſitions in our hearts according to the word, when there is a new Nature, Holineſſe, or ſanctification, in ſome meaſure. Names are written in heaven, they being prepared for it, ſhall certainly be brought unto it.

The three and twentieth Obſervation in Nature.

NAturall Fruit-trees increaſe by little and little every yeare, they are not ſuddenly great, and large trees, but they increaſe by degrees, every yeare they grow bigger, and larger every way, by the culture and diligence of the husbandman, and influences of heaven, untill they attaine their full growth.

This ſhadowes out unto us the ſtate of ſpirituall Fruit-trees, in this Propoſition.

That grace in the hearts, of Believers is not ſuddenly ſtrong, Propoſition ſhadowed. but ſtrength is gotten by degrees.

Grace is compar'd to a Grain of Muſtardſeede, which though it be very ſmall, yet by degrees it groweth very great Mark. 4.31. It is like a Graine of Muſtardſeed, which when it is ſowen in the Earth, is leſſe then all the ſeeds that be in the earth, verſ. 32. but when it is ſowen it groweth up, and becometh greater then all herbs, and ſhooteth out great Branches &c.

The inclinations, and new diſpoſitions which the ſpirit of God beginneth to worke in the ſoule, they are then but very weake, and ſlender, ſcarce (it may be) to be perceived, but afterwards they are more ſenſible; it is as Corne ſowed in the field (our Saviour holds it forth by that Similitude Mark. 4.28) which bringeth forth, firſt the blade, then the Eare, after that the full corne in the Eare. Corne (wee know) ſprings up at firſt very ſmall and ſlender, and ſcarcely to be diſtinguiſhed from Graſſe; ſo the firſt ſpringings of Grace in ſome are ſo ſmall, that they are ſcarce to be perceived, nor are they eaſily diſtinguiſhed from Morall vertues.

The word of God is compar'd to ſeede, Luk. 8.11. the ſeed is the word, &c. Now the ſpirit of God, being the efficient Cauſe, or worker, As the husbandman caſteth ſeede into his ground which he has prepar'd for that purpoſe, ſo does the ſpirit caſt, or put the word into the heart, he cauſeth it to faſten, to take hold, and to make impreſſion in the heart and conſcience of believers, and there he waters it, and cauſeth it to grow, he makes it take effect, and to worke according to the Nature of the word.

And of this ſeede the New man is borne, 1 Pet. 1.23. being borne againe, not of corruptible ſeede, but of incorruptible, by the word of God. &c.

A Child newly borne, is not preſently a Man, but he growes up by little, and little; God hath Children, young men, and fathers in his great family the Church, believers of ſeverall ages, ſome weake, and ſome ſtrong.

Ʋſe. 1 This being ſo, then the ſower, harſh doctrine that ſome men often diſpence, without due ingredients, or diſtinctions, is not according to wiſdome, laying loads, and burthens upon weake ſhoulders, and giving ſtrong meate to Babes; defining faith to be a full perſwaſion of the love of God, which is onely applicable to ſome ſtrong, well growne Chriſtians, and not to the weake: In the diſcoverie of the Characters of Grace, ſuch are often held forth, as whereto none attaine but the elder, and ſtronger ſort of Believers, which are ſtumbling blocks, and grounds of Temptations, and doubts to the weaker. Paul ſhould be made a Patterne in this caſe: 1 Cor. 3.2. I have fed you with milke, and not with meate, for hitherto ye were not able to beare it.

Ʋſe. 2 Let not any ſoule be diſcouraged though Graces are weake at preſent, they will grow ſtronger and ſtronger, in the diligent uſe of all good meanes, though thou ſeemeſt to be even overturned by Sathans Temptations, and thy owne Corruptions frequently, yet carry this in thy Mind: I ſhall be ſtronger. And be ſure to eye Chriſt all along, having once got a ſight of him, though thy ſight be but weake, and dim, yet take heed of looſing it, and ſtrength will come from Chriſt: often acting of faith upon Chriſt, will increaſe and ſtrengthen the Principle, or habit of faith. Though thou art not able to lay faſt hold upon Chriſt with the hand of faith, yet if thou canſt but touch him, as it were, but with the little finger of faith, vertue will come from him, to refreſh thy ſoule. Daily ſtudy the Promiſes of the New-Covenant, and ye may draw Milke out of thoſe Breaſts of Conſolation, which will feede, and ſtrengthen all the Graces. 1 Pet. 2.2. As new borne Babes, deſire the ſincere milke of the word, that ye may grow thereby.

But ſome ſoules Object againſt themſelves that they doe not grow, after long uſe of the meanes, they find little, or no growth in Grace: It may be Anſwered, ſure thou art miſtaken: for thoſe who often complaine of the want of growth, which is their greife and burthen, certainely ſuch ſoules doe grow. Their clearer ſence, and ſight of Corruptions, with bewailing of them, is a plaine Evidence of growth: compare what thou findeſt now, with what hath beene aforetime, and it will be more viſible. Fruit trees, nor Branches cannot be ſeene to grow, yet compare their breadth, and bigneſſe now, with what they were aforetime, and their growth will be manifeſt.

The foure and twentieth Obſervation in Nature.

WEe ſee by Experience, that Grafts do ſooner, and more generally, take hold of the ſtocke, receive ſap, and life from it, in a mild ſpring, when there is calme warme weather, gentle ſhowers, and now and then ſome warme gleames of the ſunne, then they do in a cold ſpring, when there are many Froſts, dry, harſh, Eaſt winds; ſuch a ſeaſon keeps back moſt Grafts, and hinders their ſpringing, and ſhooting forth, as they would do in calme weather.

This is another Similitude &c. and ſhadowes out unto us this Propoſition: That

Diſcoveries of the Love of God to ſoules prepared for Chriſt, does haſten their cloſing with him.

When a ſoule lies under convictions for ſin, and apprehenſions of the wrath of God for it, the great thing is then, how to make ſuch a ſoule to cloſe with, and lay hold on Chriſt, whereby onely he ſhall have true peace, and ſo proceede unto growth, and bearing fruits. Now if ſuch a one live under a harſh Miniſtry where the Law is frequently thundred out againſt ſinners, with little mixture of the Goſpell, or if he meete with paſſages in bookes, which naturally beget feares, or converſe with unſkilfull friends, who (through ignorance of ſuch a condition) will be apt to cenſure (as Jobs friends) & lay on more load upon his ſpirit, ſuch a one hereby may be kept a great while from cloſing with Chriſt; and reſting on him by faith: Whereas cleare diſcoveries of the kindneſſe and love of God in Chriſt, of readineſſe to receive, and bid welcome ſuch a one, is the moſt likely meanes, to bring the ſoule to cloſe with Chriſt. When the 3000 were pricked in their hearts at Peters Sermon Acts 2. the Apoſtle encourages them with good words, and aſſurance of entertainment, and acceptance, and thereupon they believe and reſt on Chriſt: So when the Jayler was ſtruck with terrors, Paul immediately encourages him to beleive, and he forthwith cloſeth with Chriſt, Acts 16.31. When a ſoule is wounded and bruiſed with the ſight of ſin, and apprehenſions of wrath, then the ſoft Oyle, or Balme of the Goſpell ſhould be powred in, Eſay. 35.4. Say to them that are of a fearefull heart, be ſtrong, feare not, behold your God will come with a Recompence, he will come and ſave you. This is the very Office of Chriſt, and his Miniſters. Eſay. 61.1. To preach glad tidings to the Meeke, to bind up the Broken hearted, to proclaime liberty to the Captives, and the opening of the Priſon to them that are bound, to proclaime the acceptable yeare of the Lord, to comfort all that mourne &c. Now the reaſon hereof is, becauſe ſoules lying under apprehenſions of wrath for ſin, their doubt is mainely of Gods willingneſſe to ſave them, they know not his Will in the thing, therefore to labour to convince them of his Love, of his willingneſſe, and readineſſe to receive, and ſave ſinners that come to him by Chriſt, is the great buſineſſe in caſe of diſtreſſe and doubting.

Vſe. 1 This being ſo, then thoſe who goe about to direct, and comfort weary ſoules laden, and burthened with the ſenſe of ſin and wrath, are to beware how they preſſe the duties of the Law to ſuch in order to ſettlement and peace; ſome are ready ſtill (in ſuch Caſes) to tell the partie diſtreſſed in conſcience, you muſt walke ſtrictly, take heed of Sin, give not way to corruptions, not ſo much as any motions or ſtirrings of them within, and be diligent in all duties of hearing the word, reading, meditation &c. and ſo put them on the duties of the Law, or Covenant of workes, whereby to get peace, and acceptance with God, making God appeare as a hard Maſter, and thereby lay one burthen upon another, in ſtead of eaſing of them; Whereas the ſweete refreſhing Promiſes of the Covenant of grace, the infinite Love of God in our pretious Lord Jeſus Chriſt, ſhould be laid open, and held forth clearely to ſuch a weary ſoule; that ſuch a one might ſee the great workes of fulfilling the Law, and ſatisfying divine Juſtice, done to his hand, in caſe he lay hold upon and, cloſe with Chriſt by faith; This is the ready way to ſettle ſuch a ſoule, to make the Graft take hold of the ſtock, from which it may receive life.

This the Apoſtle ſhewes us by a plaine inſtance, Gal. 3.2. Received ye the ſpirit by the worke of the Law, or by the hearing of faith? as if he ſhould ſay, ye know this courſe was taken with you, before ye beleived: The doctrine of free grace was preached to you, ye heard that Juſtification came not by the workes of the Law, but by faith in Chriſt; even ſo it is now.

Secondly, Soules thus in diſtreſſe ought to harken to, and receive offers of grace when they heare them made, and not to Vſe. 2 put them off, and neglect them, as very many doe. They will not, or dare not cloſe with the free promiſes of grace, becauſe ſay they, I wretch am not worthie, I am not fitted, my heart is hard, my Corruptions are ſtrong, I am full of ſin, my whole life is nothing but ſin: Why thou ſhalt never have it otherwiſe, ſo long as thou ſtandeſt off, and refuſeſt to cloſe with Chriſt. If thou think to get thy heart into an humble, melting frame, and temper, and to ſubdue Corruptions, and then to cloſe with Chriſt, thou wilt but deceive thy ſelfe, that's not the way; but ſeeing thy want of Chriſt and thy ſinfull undone condition without him, and a true deſire in thee to get out of it, and to be ſanctified as well as juſtified, to be ſaved from ſin, as well as wrath: let it be the very firſt thing thou doeſt to venture on him, and cloſe with him, accept of his love, and doe but touch him by faith, and thou ſhalt find thy ſelfe healed of all thy ſpirituall diſeaſes, but without this courſe (notwithſtanding all thy owne ſtrictneſſe, and endeavours in duties) thou wilt find thy ſelfe to be worſe and worſe.

The five and twentieth Obſervation in Nature.

THe Husbandman having laboured, and taken much paines about Engrafting his Plants, when (in the ſpring) he ſees they begin to bud, and ſhoote forth, when he (obſerving of them) perceives they have cloſed with and taken hold of the ſtock, he is glad of it, this is a ground of rejoycing to him, he is very well pleas'd to ſee the good ſucceſſe of his labours about his Fruit-trees.

This diſcovers to us: That

A ſinners Repentance, and cloſing with Chriſt, cauſeth joy both in heaven and Earth.

The Lord, the great husbandman is alwaies at worke, labouring to draw ſoules to Chriſt, by all waies and meanes; And his ſub-husbandmen the Miniſters of the Goſpell, and all his people (one way or other) do labour in the ſame worke, they are Co-workers, fellow labourers with him in this great Goſpell worke: Now when they ſee their works and labours have good ſucceſſe, they rejoyce, and are glad.

1. The people of God rejoyce when they ſee unregenerate perſons come in to Chriſt, becauſe they are renewed themſelves, and it's naturall for every Creature to be glad of, and rejoyce in its like. Secondly; they rejoyce at the converſion of others, becauſe they love God,The Reaſon, and Love is alwaies glad at that which pleaſeth, and makes for the beloved: God hath honour hereby, and therefore they rejoyce.

Secondly, the faithfull Miniſters of the Goſpell rejoyce at the converſion of ſoules, not only upon theſe accompts, but alſo becauſe they are more immediately concerned in it, it is their proper worke and buſineſſe, to winne ſoules to Chriſt: Now when they ſee the ſucceſſe of their Labours they ſay as the Apoſtle, 3 Epiſtle of John 4. I have no greater joy then to heare that my Children walke in the truth.

So the Apoſtle Paul, 1 Theſ. 2.19. what is our hope, our joy, our Crowne of rejoycing, are not yee &c? v. 20. For ye are our glory & joy. Thirdly: The good Angels alſo rejoyce when ſinners turne to God: This our Saviour tells us; Luk. 15.7. I ſay unto you, that likewiſe joy ſhall be in heaven over one ſinner that repenteth &c. verſ. 10. There is joy in the preſence of the Angels of God over one ſinner that repenteth.

Fourthly, God the father, ſonne, and ſpirit rejoyce at the Repentance of ſinners. The ſpirit (to ſpeake after the manner of men) is ſaid to be greived with ſin, when ſoules reject his motions, ſo on the contrary when they hearken to him, he is well pleaſed. Our Saviour having taught his diſciples, and brought them to underſtand, and receive the things of the kingdome of God he rejoyced, Luk. 10.21. In that houre Jeſus rejoyced in ſpirit &c. Alſo we ſee how God the Father is wel pleaſed when ſinners come in to Chriſt, this is at large made out unto us in the Parable of the Prodigall, Luk. 15.20. the father ſeeing his ſonne returning to him, how glad is he of it, he ran to meete him, and fell on his neck and kiſſed him: then there was Muſicke, and dancing and feaſting, &c. all this is but to let us know how welcome a ſoule is to God when it returnes from its wandrings: Eſay. 65.19. I will rejoyce in Jeruſalem, and joy in my people, and Zepth. 3.17. The Lord thy God in the midſt of thee is mighty: he will ſave, he will rejoyce over thee with joy; hee will reſt in his Love, he will joy over thee with ſinging. Ʋſe. 1

O what encouragement is here unto ſinners to come in, and cloſe with Chriſt by faith! they ſhall be welcome, freely welcome, & not onely ſo, but heaven & earth will (as it were) ring with joy at their coming in: It will not be onely matter of joy unſpeakable and full of glory unto themſelves, but alſo it will be joy to others: Men and Angels, yea the bleſſed God himſelfe (ſpeaking to our apprehenſions) is ſaid to rejoyce at it. Now therefore be wiſe in this thy day, ſtand not out one Moment longer; wilt thou not accept of a Crowne and kingdome when it is offered thus freely? if thou wilt not, then know for a certainty, that God who now tels thee he will be glad of thy coming in) will laugh at thy deſtruction, and mocke when thy feare comes. Pro. 1.26.

Secondly: Let all the people of God labour in this glorious worke of winning ſoules to Chriſt, that ſo Jeruſalem (the Ʋſe. 2 Church of God) may not only be a quiet habitation, but alſo filled with joy, when the redeemed of the Lord ſhall returne, and come to Zion with ſongs, and everlaſting joy upon their heads, they ſhall obtaine joy, and gladneſſe, and ſorrow and ſighing ſhall flee away. Eſay 35.10.

This is a Touchſtone for thoſe who profeſſe, and pretend an Ʋſe. 3 intereſt in Chriſt: doeſt thou rejoyce when thou ſeeſt or heareſt of any comming in to Chriſt, that the kingdome of Chriſt is daily growing, and increaſing in the addition of Members to his Church? Does it refreſh thy ſpirit to ſee and heare that holineſſe, and the power of godlineſſe gets rooting in the hearts of many in the world, that Jeſus Chriſt is received, and multitudes cloſe with him? why then this is a ſound and ſure evidence and ground that thine heart is upright with God, that thou haſt an intereſt in Chriſt, and art thy ſelfe ingrafted into him.

But if it be an indifferent thing to thee what others doe in this reſpect, whether they come in or no; if they doe not, thou art not moved, it grieves thee not to ſee men reject Chriſt freely tendred in the Goſpell, nor if they receive him, and cloſe with him, neither art thou glad of it, thou doeſt not rejoyce in it. If the habituall frame, and temper of thy ſpirit be thus, I dare boldly affirme it, thou haſt not cloſed with Chriſt thy ſelfe as yet, thou art not yet ingrafted into him, therefore conſider thy waies, and make haſt to get into Chriſt, delay not a moment longer.

The ſix and twentieth Obſervation in Nature.

AS the Husbandman takes pleaſure in his fruit-trees, ſo they Inanimate Creatures are ſaid to rejoyce, when they performe Naturall Acts vigorouſly. The ſun reioyceth to run his courſe. Pſ. 19.5. The hills, and Valleyes (when aboundantly fruitfull) they laugh and ſing, Pſ. 65. • 3. Propoſition ſhadowed. (in a ſence) take pleaſure in him: He delights to walke among them, & converſe with them by meditation; ſearching out their Natures, and vertues, for Profits, and advantages, he takes pleaſure in their ſhade, (in heate of ſummer) and in their wholſome fruits in their ſeaſons: And the fruit-trees alſo may be ſaid to take pleaſure in the husbandmans watering, dreſſing, and manuring; diſcovered by their increaſe, ſtrong, and vigorous ſhootes, pleaſant Bloſſomes, and multitudes of fruits from yeare to yeare.

This is another Similitude &c. and ſhadowes out unto us this Propoſition. That

There is a ſweete fellowſhip, & communion betweene God, & his People, God delights in them, and they delight in him.

Believers ſtand in the neereſt Relations to God that can be, As a peculiar people unto God 1 Pet. 2.9. As children to a father, Rom. 8.17. As freinds to God the father, and Chriſt, Iames 2.23. Iohn 20.17. As Branches to the roote, or ſtock: as brethren to Chriſt, as heires and co • heires with Chriſt: As a wife to the husband; as members to the head, 2 Cor. 6.17. Io. 15.14. Cant. 4.17. Ephe. 3.20. In all which there is a wonderfull union, and neereneſſe ſet forth betweene God and his people, wherein there is delight, and Communion.

The Apoſtle John ſpeaks this for himſelfe, and others, he tels us what their Experiences were in this: 1 John 1.3. That which we have ſeene, and heard, declare we unto you, that ye alſo may have Fellowſhip with us, and truly our Fellowſhip is with the father, and with his ſonne Jeſus Chriſt. The people of God they walke with God; Now can two walke together, and not have Communion, Gen. 5.22.6.9. 2 Cro. 7.17. & Fellowſhip one with another? Surely there are many intercourſes, and ſweete paſſages betweene freinds when they walke together: There are Queſtions, & Anſwers, reſolving of doubts, & Communications of ſecrets betweene intimate freinds as they walk together. Nay there are not only theſe Relations (mentioned) & a friendly walking together with God, but there is alſo a Co-habitation, or dwelling together with God, yea more: there is an In-dwelling: God dwels in his people, & they dwell in him: So that here is a ground of Communion indeede: 2 Cor. 6.16: I will dwell in them, walke in them: And Jo 1.4, 16. He that dwelleth in Love, dwelleth in God, and God in him. As the ſpirit is in believers, ſo they are in the ſpirit Gal: 5.25. Here then muſt needs be communion, and fellowſhip. From theſe Relations, and neereneſſe to, and union with God, ſprings this Communion, which includes love, joy, and pleaſure on both ſides: unſpeakable love flowes from God unto his people: yea, God takes pleaſure, and rejoyceth in his people. And they returne Love to God againe, they alſo take pleaſure, and rejoyce in God: the ſcripture is plentifull in theſe things: Pſ. 147.11. The Lord taketh pleaſure in them that feare him: ſo againe, Pſ. 149.4. The Lord taketh pleaſure in his people: and Zeph. 3.17. The Lord thy God in the midſt of thee is mighty, he will ſave, he will rejoyce over thee with joy, he will reſt in his love he will joy over thee with ſinging. Here is the mighty God taking pleaſure in his people, rejoycing with joy, and ſinging, reſting in his love, the believing ſoule. This joy is not the joy of ordinary freinds, but of thoſe of neereſt relation, the husband, and the wife, and that (too) at their eſpouſalls: Eſay. 62.5. As the Bride groome rejoyceth over the Bride, ſo ſhall thy God rejoyce over thee.

Seeing there is ſuch a fellowſhip between God, and his people, what an invitation, and encouragement is this to all to come into this Garden the Church of God? ſuch who weary themſelves in ſeeking for content, and pleaſures in the empty things of the world, may come hither, and be ſatisfied: O ſay not we ſhall looſe our pleaſures if we turne to be preciſe, and religious, then farewell delights, and joy, then we muſt imbrace ſadneſſe and Melancholy, inſtead of our delights. O conſider how much thou art miſtaken that judgeſt thus: taſt and try, and thou wilt find it otherwiſe. Thy pleaſures now out of Chriſt, are but ſhadowes of Pleaſures, and there is nothing but bitterneſſe attending them: theſe are reall, and ſubſtantiall pleaſures, unſpeakably more, and better in the meaſure, and nature of them, and yet they are but taſts, and beginnings of Eternall joyes and ſatisfactions. All the waies, and walkes in this Communion with God, are waies of pleaſantneſſe, and all the pathes are peace, Prov. 3.17.

Here thou maiſt walke, or ſit under the great Appletree Jeſus Chriſt, & be refreſhed with his ſhade, & fruits: Heare what the Church ſaies & come to her, Ca. 2.3. I ſatedown under his ſhadow with great delight, & his fruit was ſweete to my taſt: yea, here is wine to the fruits to make up a compleat Banquet: v. 4. He brought me into a Banqueting houſe, where are mixed wines, and wine of the Pomegranate, Prov. 9.2. Cant. 8.2. If thou delight in feaſts, and Banquets here they are: A feaſt of fat things, of wine on the Lees well refined: Eſay. 25 6. And the Maſter of the feaſt ſaies freely, Eat O freinds, drinke, yea drinke abundantly O beloved Cant. 5. Therefore delay not to come, that thou maiſt be filled with this joy, in Communion with God.

Vſe. 2 Will God indeede dwell with men, and have fellowſhip and Communion with them? Does the holy and bleſſed God (who cannot have any addition of happineſſe by the ſociety of all the Angels in heaven) condeſcend ſo low as to have Communion with ſinfull man, and to dwell with him, as Pſal. 132.14. This is my reſt for ever, here will I dwell for I have a delight there: O how ſhould we ſtand admiring at his free grace and love, And what an Engagement is this unto us to walke humbly, and holily with him?

Let us therefore be diligent to improve this Communion, it will be our unſpeakable happineſſe, and Glory; hereby we are enabled to act for God, with chearefulneſſe and life, all duties are eaſy, and pleaſant to us, which when this is wanting we carry on but heavily: This lifts us up above the reach of Temptations, the fleſh is downe, or very much weakned: Sathan is at quiet, in reſpect of many ſuggeſtions which at other times he drives on, and watches his ſeaſon when he perceives the ſoule in another frame; being in Communion with God, the world is then under our feete, the daintieſt baits of it, have no taſt nor reliſh with us: Yea the greateſt outward Afflictions (which when Communion is wanting doe load us, and preſſe us downe and which break the bark, or the heart of others) theſe are but light, and are eaſily borne. By cloſe Communion with God we live in another ſpheare, in another world, then the Common ſort of Chriſtians who improve not Communion; it lifts Beleivers as it were into the third heaven, where are unſpeakable pleaſures, and contentments, and the ſoule ſaies, its good being here; O that I might build, and reſt here, and goe no more downe from this Mount: from this Mount the ſoule takes a view of the holy Land, and ſees the beauty, and glory of it, the ſoule ſees it ſelfe intereſſed in the kingdome, and all the riches, and Treaſures of it. O the Priviledges that Chriſt hath purchaſed for the beleiving ſoule, they cannot be numbred nor conceived! for God is the great everlaſting Portion of his people, and in him are all deſirable things, ſutable to the ſoule, which are plainely laid open to the eye of the ſoule, the ſpirit ſealing an aſſurance thereof unto it in this Communion, which is ſatisfying and filling more then can be expreſſed.

Seeing ſuch a Fellowſhip and communion may be had with God Vſe. 3 through Chriſt, many Chriſtians (reall believers) have reaſon to take ſhame unto themſelves for that they looke ſo little after it; It is cleare to the eye of diſcerning Chriſtians (who know by Experience what this Communion is) that ſome have little Communion with God, for their Communion is ſo much, and ſo hartily with the Creature, that it cannot be alſo with God; their ſpeeches, their daily courſe, and practiſes, their deadneſſe in duties, their cold, and hartleſſe acting for God, for the intereſt of Chriſt, their ſtarven love to the ſaints, and their eager, and ſerious purſuite of their owne intereſts, in things of the world, ſo highly priſing every petty advantage, as that rather then they will part with it, they will let the glory of God, the Goſpell, Religion, and all Gods people, ſuffer blemiſhes, and diſparagement.

Theſe (and ſuch like) things I ſay, doe too clearely evidence, and prove their Earthly mindedneſſe, and conſequently that they are at a diſtance from God, and enjoy not this Communion: For it is as poſſible that darkneſſe ſhould abide upon the earth where the ſun ſhines, as that earthly mindedneſſe, and Communion with God, ſhould abide together.

The ſeven and twentieth Obſervation in Nature.

WHen the Husbandman hath a plantation in hand, or intends to enlarge his Orchard he does then remove, and take out of the way whatſoever hinders his worke; all the ſhrubs, and buſhes, wild trees, hedges, ſtones, Roots, or whatſoever elſe lies in the way: Hee ſets himſelfe and his workmen to cut them downe, roote them up, and remove them, that ſo he may plant his Fruit-trees, and have a large, and faire Orchard.

This may teach us. That

Propoſition ſhadowed. Who, or whatſoever hinders the inlargment of the Church of God, he will certainely (and ſometimes with great anger) take out of the way.

The workes and people of God in all ages, have beene oppoſed by his enemies, and hindred for a time, but God hath ever appeared for his people, and helped them, and carried on his deſignes by them, and for them, and the oppoſers of God, and his people have been brought downe.

When God went about to plant and enlarge his Church the people of Iſraell, how did he cut downe, and deſtroy their enemies that hindred, and oppoſed them? When Kings and Princes, with great Nations roſe up againſt them to ſtop the plantation, theſe great Mountaines were levelled before them, theſe tall Ceders, and barren trees were hewen downe on every ſide: Pharaoh, and his great Hoſt, Syhon and Ogg with their Armies; Joſh. 12. one and thirty Kings with much people, even as the ſand of the ſea for multitude, Ioſuah 11.4. all fell before Iſraell; If Rivers or Seas hinder their paſſage, they ſhall be dried up; Armies of Gyants are cut off, Luk. 10.17. men, and devills are made ſubject unto them.

Who art thou O great Mountaine before Zerubbabel, Ezek. 21.17. thou ſhalt become a plaine, Zecha. 4.7. God will Overturne, Overturne, Overturne all perſons and things that oppoſe him.

The husbandman will cut downe, and roote up the wild Plants, and trees, with Anger, and great fury, he will come with fire, and ſword, as the Prophet ſpeakes Eſay. 66.14.15. The hand of the Lord ſhall be knowen among his ſervants, and his indignation towards his enemies, the Lord will come with fire, and his Charets like a Whirle-wind verſ. 16. For the Lord will judg with fire, and with his ſword all fleſh.

Now when ſhall this be, even when the Lord will enlarge his Church, when he will extend peace to Ieruſalem as a River, and the glory of the Gentiles like a flowing ſtreame, Eſay. 66.12. When the iſles a farre off ſhall declare his glory among the Gentiles, and brethren ſhall be brought out of all Nations; when the new heavens, and the new earth ſhall be made, the Church of God enlarged, and beautified; as we may ſee at large, verſ. 19.20. &c. The Prophet Jeremiah ſpeakes likewiſe to the ſame purpoſe, c. 23.19.20. Behold the tempeſt of the Lord goeth forth in wrath, & a violent whirles wind ſhall fall downe upon the head of the wicked; and the anger of the Lord ſhall not returne, untill he have executed, and till he have performed the thoughts of his heart.

Now when theſe things ſhall be, we ſee verſ. 20. in the latter daies (when God is enlarging his Church) ye ſhall underſtand it plainely.

This God will doe, that he may glorifie himſelfe in ſhewing forth his power, and juſtice towards his enemies, & love to his people.

This may informe us, and give ſome light unto us, why all the Vſe. 1 deſtructions, confuſions, and overturnings (which have beene in theſe Nations of late yeares) have come to paſſe; and what other Nations ſhall ſhortly find alſo.

The great husbandman is about the enlarging of his Orchard, according to the many Propheſies, and promiſes in his word; Now therefore who, or whatſoever hinders and ſtands in the way, ſhall certainely be removed 2 Theſ. 2.7. The Lord ſhall conſume him (Antichriſt) with the ſpirit of his mouth, and deſtroy him with the brightneſſe of his coming.

Vſe. 2 As this is unſpeakable conſolation to the ſaints (who are the goodly fruit-trees in this large garden) ſo is the ſame cauſe of trembling, and aſtoniſhment to all oppoſers of God in this his great worke: Weeds and wild Plants in a garden, that's carefully ordered, are not ſo ſure of plucking up, as theſe perſons are of a downfall; for God hath ſaid it: he will plant his Garden, and enlarge it, upon an high mountaine, and eminent, and then up goe the wild trees, though never ſo high and beautifull, Ezek. 17.24. Then all the trees of the field ſhall know that I the Lord have brought downe the high tree, have exalted the low tree, have dryed up the greene tree, and made the dry tree to flouriſh, I the Lord have ſpoken it and have done it.

Vſe. 3 Thirdly: yee that ſtand out, and oppoſe the worke of God, be perſwaded to deliver your ſelves from deſtruction; beware of hardneſſe of heart, in refuſing to ſee and acknowledge the hand of God in his diſpenſations; for as Pharaoh, the inhabitants of Egypt, Canaan, and others, were deſtroy'd in their oppoſition againſt the plantation of old; ſo ſhall it be with all hardned ſinners in theſe latter daies: Thoſe being but Types, and ſhadowes of things that ſhall come to paſſe in theſe goſpell times: Heb. 10.1. The law hath a ſhadow of good things to come, Not only as they ſhadow forth Jeſus Chriſt, but alſo the things of Chriſt in his Church.

Ʋſe. 4 And further: Let this Caution Gods owne people, It is to manifeſt, and evident, that even ſome of them doe in ſome reſpects, oppoſe the worke of God; we ſee what diviſions, and contentions there are amongſt them, about the things concerning the kingdome of Chriſt: Now therefore take heed of oppoſing the mind of God; for if he be diſpleaſed with thoſe who help not the Lord againſt the mighty; will he not be much more diſpleaſed, with thoſe that oppoſe him, and are againſt him, in any of his deſignes? It may hinder them of much good which otherwiſe they might have received from God,See Pag. yea, it may provoke God to cut them off, though his owne people: The husbandman ſometimes cuts off a Branch, or cuts downe even a good tree, when it is in his way, and hinders any of his great workes: ſo doubtleſſe does the Lord with ſome of his owne people, when, through any worldly intereſt, or corruption, they oppoſe his deſignes: Therefore take heede, ſpeake not, neither act againſt God and his waies through miſtakes, be not unwiſe, but underſtand what the will of the Lord is Eph. 5.17.

The eight and twentieth Obſervation in Nature,

WHen rare, and excellent fruit-trees, and fruits are firſt knowne, there being but few of them, they are more valued, and eſteemed, then afterwards when they are multiplyed, and growen common; though the commodities are ſtill the ſame in goodneſſe, as at firſt.

This ſhadowes out unto us, That

The conſtant enjoyment of the beſt things from God (through corruptions) makes them leſſe noted, and eſteemed. Propoſition ſhadowed.

The nature of man is much taken with new things which having beene a while uſed, and enjoyed, are not afterwards of ſo much value with us, though the things remaine in their former goodneſſe, and worth, health, peace and plenty, and the beſt good things of this life, yea, the Ordinances of Chriſt, ſociety of the ſaints, ſeaſons and oportunities of grace, ſpirituall priviledges, are leſſe obſerved and prized after a long enjoyment of them, then at the firſt: Though Manna was a pleaſant bread, Angels foode, and the people of Iſrael were well pleaſed with it for a time, yet afterwards they were weary of it Numb. 21.5. Our ſoule loatheth this light bread.

When the people of God ſee the neceſſity and want of good things, and earneſtly pray, and waite for them, and at length God ſatisfies their deſires, and gives out the mercy longed for, then they are much taken, and affected with it, their affections are raiſed, and enlarged, they put a price, and value upon it, greatly rejoycing in it, and bleſſing God for it; But after a certaine time of enjoyment, the heart is leſſe upon it, the ſtreames of affections are abated, and run lower, there is not that frequent notice taken of it, neither when the mind reflects upon it (at any time) are the affections ſtirred, as at the firſt when the thing was new.

Thus it is even in reſpect of the beſt, and choiceſt things wee receive from God in this life, even the ſence, and evidences of the love of God, pardon of ſin, intreſt in Chriſt, Communion with the father, and the ſonne through the ſpirit, Theſe things after an habituall long enjoyment of them, are leſſe noted, and leſſe affect the heart, then upon their firſt diſcovery, ſo that God expoſtulates with his people about it, he takes notice of it, and obſerves the difference of the frame of their ſpirits, what it hath beene and what it is afterwards, Jer. 22. I remember the kindneſſe of thy youth, the love of thine eſpouſales &c. when thou wenteſt after me in the wilderneſſe: time was when we were firſt acquainted, and thou didſt take me for thy Lord, and Husband, thou didſt expreſſe much love towards me, and waſt affected with me, and we walked cloſely together, but now the caſe is otherwiſe: what iniquity have ye found in me that ye are gone farre from me, & have walked after vanity, & are become vaine, as verſ. 5. thou haſt loſt thy firſt Love, Rev. 2.4.

God is ſometimes neceſſitated (as we may ſay) to take away, and deprive his people of Priviledges, and good things, that ſo by a ſence of the want of them they may be brought to ſee their unthankfulneſſe, and take more notice of them, and prize them more when they are reſtored.

The experience of Chriſtians make this too evident.

Ʋſe. 1 The conſideration of this ſhould humble us, and make us greatly aſhamed, ſeeing that many kindneſſes from God, many acts of his Love will not draw, and faſten our hearts to himſelfe, but that they grow cold, and ſluggiſh under the richeſt enjoyments: Let us often reflect upon it, and loath our ſelves for this unanſwerable frame of ſpirit towards God, men cannot beare unthankfulneſſe, or ſlighting without withdrawing the manifeſtations of their love: Now ſuch as cannot out of an ingenuous Principle returne love for love to God, yet let the feare of looſing enjoyments make ſuch perſons value and prize them.

Ʋſe. 2 Secondly, this hatefull frame of ſpirit of neglecting, or undervaluing precious things from God, ſhould make us long for the ſtate of glory, when the ſoule will be in a conſtant frame frame of fervent love to God, and be as much affected with enjoyments after thouſands (millions) of yeares, as at the firſt.

The nine and twentieth Obſervation in Nature.

ALL the ſ • p and nouriſhment that the branches of a Tree have, they receive it from the Roote, the boughes and branches have not one jot of ſap, but what ariſes from the Roote, there would not be one Bud, or bloſſome, or ſhoote, or leafe, or fruit, upon the Tree, if the Roote did not give up ſap to nouriſh, and maintaine them.

This ſhadowes out unto us, That

Our life, growth, ſtrength, and all our ſpirituall Acts, Propoſition ſhadowed. are from Chriſt.

Chriſt is the Roote, and ſtock of everie believer, and all ſpirituall life, and habituall grace is from him: and not only the ſeede, habits, and principles of grace, but alſo all the workings and actings of grace are from him, as at firſt wee were ſtarke dead in ſinnes and treſpaſſes untill he gave us life, ſo being quickned by the ſonne (who quickneth whom he will) we cannot grow, nor act but by influences from him, 2 Cor. 3.5. We are not ſufficient of our ſelves to think any thing as of our ſelves, but our ſufficiency is of God. A good thought is the leaſt and loweſt act of grace, and yet that we cannot doe of our ſelves, good thoughts, and deſires are as Buds or Bloſſomes upon a tree, which ſhew themſelves before the fruits, Now if trees cannot bud of themſelves, how much leſſe can they bring forth fruits.

Which alſo our Saviour plainely tels his diſciples, Jo. 15.5. Without me ye can doe nothing: Hee doth not ſay without me ye cannot doe any great thing, but nothing at all. And Hoſea 14.8. from me is thy fruit found: The Spirit of Chriſt is the ſpring, and Roote of all our ſpirituall life, it is the ſtrength, and power of the ſoule in believers, Acts 1.8. Ye ſhall receive power when the Holy Ghoſt is come upon you. Paul aſcribes his life, and power to Act, all to Chriſt, Gal. 2.20. I live, yet not I, but Chriſt liveth in me, the life which I now live in the fleſh, I live by the faith of the ſonne of God. And Phil. 4.13. I can doe all things (ſaith he) but it is through Chriſt that ſtrengtheneth me.

Ʋſe. 1 From hence believers (ſome more eſpecially, of more eminent parts and gifts) may ſee cauſe and reaſon to take ſhame unto themſelves, who having performed any duties, or done any thing according to the mind of Chriſt, are ready to take the glory to themſelves, and thinke too well of themſelves. O this is a generall corruption, an accurſed thing in the mid'ſt of us, this ſecretly workes more or leſſe in every heart, but in ſome is more apparent to themſelves and others, although (it may be) theſe kind of workings of heart declare not themſelves plainely, nor ariſe not up in the ſoule to cleare, and poſitive aſſertions, ſhewing themſelves in their owne colours, and proper natures, yet they may be diſcerned to be in the heart, by their fruits, effects, and conſequences, which ſpirituall eyes diſcerne in themſelves, and others.

Ʋſe. 2 Let this teach us to have an eye upon Chriſt in all wee doe, and take heed of going about to act in our owne ſtrength, either in performance of duties, or mortifying Corruptions: Believers generally have recourſe to Chriſt in reference to their ſalvation, and deliverance from ſin, wrath, and hell; but doubtleſſe there is ignorance of this point in many, and a great neglect in moſt, in reſpect of eying Chriſt, and drawing vertue from him by faith, as to particular actings all along in their lives: were we but well inſtructed in this point, and did but practiſe accordingly (even to looke unto Chriſt with the eye of faith, to fetch life, ſtrength, quickning and all things needefull) wee might then dye more unto ſin, Acts 1.8. and live more unto God, and might find our ſelves ſtrengthned with might in the inner man by his glorious power, even the ſpirit of Chriſt: Col. 1.11. which worketh in his people mightily, verſ. 19.

Ʋſe. 3 Seeing all is from Chriſt let therefore all be unto Chriſt: give the glory to him, ſeeing the life, and power to Act is from him. This is a thing of moſt ſpeciall concernment, and to be noted by every believer; that as we doe all in the ſtrength of Chriſt, who is the efficient cauſe of all the good we doe, ſo alſo, we ſhould doe all unto Chriſt, as the finall Cauſe, unto whom, and for whom we doe all.

Theſe two ſpeciall things the Apoſtle laies downe in one verſe Phil. 1.11. He prayes that they may abound in love and be filled with the fruits of righteouſneſſe, which are by Ieſus Chriſt, unto the glory and praiſe of God.

It is the property of hypocrites, & temporary believers, to act in their owne ſtrength, Gifts, and parts, and for themſelves, their eye is ſecretly upon themſelves: Hoſ. 10.1. Theſe are empty Vines: they bring forth fruit to themſelves, their fruit is as good as no fruit, becauſe for themſelves; but trees of the Lords planting bring forth fruit, that he may be glorified, Eſay 61.3. and Rom. 7.4. That we ſhould bring forth fruit unto God.

The thirtieth Obſervation in Nature.

FRuit-trees that ſpread much, and grow low, neere the ground, ſuch (moſt commonly) bring forth more, and larger fruits then high Trees that aſpire up into the Aire: ſome Reaſons may be given for it, See Lo. Ba. Nat. Hiſt.

This ſhadowes out unto us, That

Humble Chriſtians bring forth farre more, and fairer fruits, Propoſition ſhadowed. then ſuch whoſe ſpirits are lifted up.

Lowly Chriſtians are like the lower grounds under hils and neere Rivers, upon which when moiſture deſcends from the heavens, and from the hills, it reſts there, and makes the ground fat, and conſequently fruitfull.

Who was a more fruitfull Chriſtian than David the holy Prophet? he was ſo eminently fruitfull, and brought forth ſo much and ſo lovely fruits, as that God himſelfe commends him, and ſaies he walked in all the commandments according to his owne heart (one particular excepted) and we ſee of what a ſpirit he was in reſpect of humility, Pſal. 131.1.2. My heart is not haughty, nor mine eyes lofty, my ſoule is even as a weaned Child.

And the Apoſtle Paul diſcovers a ſpirit of more then ordinary humility, 1 Cor. 15 9. I am the leaſt of the Apoſtles, that am not meete to be called an Apoſtle. And as though that were not low enough, he deſcends lower: I am leſſe then the leaſt of all Saints, Eph. 3.8. But now, who among the Apoſtles, or Saints brought forth more and greatter fruits then this lowly tree: In nothing was he behind the very cheife Apoſtles, 2 Cor. 12.11. yea: he laboured more abundantly then they all, 1 Cor. 15.10. and 2 Cor. 11.23. In labours more abundant.

The Reaſons hereof are, firſt: humble Chriſtians have more from God then others; becauſe neerer God: they walke with God, and Communicates himſelfe to them more then to others, as familiar friends communicate ſecrets one to another: ſo God to the humble ſoule that walkes with him, He giveth grace to the humble: 1 Pet. 5.5. He will teach the humbe his way. Pſ. 25.9. but he reſiſteth the proud, and is a farre off from him.

Secondly, Humble ſoules are communicative; they make others partake with them of what God hath given them (Children, & every one plucke fruit from a low Tree) and he that watereth ſhall be watered alſo himſelfe, Prov. 11.25. the more they give out, the more they have comming in, the more good fruit a Tree brings forth the more will the husbandman doe for it (by way of culture) that it may ſtill bring forth more fruit.

Thirdly, Humble Chriſtians are moſt fruitfull, becauſe they receive profit from all perſons, from all things, they can learne ſomething from everie thing, from the meaneſt from the worſt (whereas proud perſons thinke they have ſo much that they'l learne from none) ſo that their advantages are both from heaven and earth, as materiall trees growing low, neere the ground have not only the ſun and raine, but alſo ſome advantage by the reflection of the ſunne beames from the earth: which tall, high Trees have not.

Ʋſe. 1 Let us be much in love with this pretious grace of humility, and beware of pride: if we would bring forth much and faire fruits; let us labour to be clothed with humility: and follow the moſt glorious Patterne herein Mat. 11.29. Learne of me, for I am meek, and lowly in heart: Then ſhall wee bring forth much and great fruits, whereby our father, will be glorified, whereof our ſelves, and others may eat and be filled.

But here we may ſtand, and take up a lamentation for what we ſee contrary in many of the people of God in our daies: eſpecially among thoſe who have beſt parts and abilities, O what ſhall we doe to pluck up this poyſonous deſtructive Plant, from among the good plants of grace.

This has a ſtrong hold even in many of the Saints, and is like that uncleane ſpirit Mat. 17.21. which goeth not out but by Prayer and faſting: with great ſtriving, and much adoe.

Conſider: is it no Argument againſt it in that it puts us a farre off from God, in reſpect of that cloſe communion we might otherwiſe have with him: and ſecondly, it almoſt ſtifles, and chokes our graces that they cannot act, at they doe in the humble ſoule. thirdly: it blemiſhes, and cloudes exceedingly (both in the eye of God, and humble ſoules) the beauty and honour of Chriſtians in this life, and leſſens their future glory, and that for ever.

This is for the honour and praiſe (as well as for the conſolation) Ʋſe. 3 of humble ſaints; who though they be loweſt, perhaps, in outward reſpects here in the world, yet are they in higheſt eſteeme with God: their humility exalts them, even in the accompt of God, and ſuch low ſpreading Trees, ſhrubs in their owne eyes, when they are tranſplanted into the Garden of God in Paradiſe, ſhall be ſet upon the higheſt ground, and be the taleſt Trees there, farre above many of their breathren who in this life are farre above them.

The one and thirtieth Obſervation in Nature,

THe Roote, body, boughes, branches, and ſmall Twigs of a Tree make but one body, or ſubſtance: Though the parts of a Tree are diſtinguiſhed, and knowne by ſeverall names, and are divided into multitude of boughes, branches, and twigs, yet all of them are ſo joyned together as that they make up but one body, or ſubſtance.

This ſhadowes out unto us That

Jeſus Chriſt and his people, Propoſition ſhadowed. (though multitudes of diſtinct perſons, yet) are ſo united, as that they make but one body.

Chriſt is the head of his Church: and all believers being united to him by faith, are his Members: 1 Cor. 12.27. Col. 1.18. Ye are the body of Chriſt, and members in particular. Now there is not a more reall union in nature between the head and the Members in the body of a man, or betweene the Roote and branches of a tree, then there is betweene Chriſt, and his people.

When Chriſt aſcended up on high he gave Gifts unto men for the perfecting of the ſaints, the body of Chriſt, Eph. 4.12. That they may grow up into him in all things which is the head, even Chriſt, verſ. 15. From whom the whole body fitly joyned together, and compacted, by that which every joynt ſupplyeth, according to the effectuall working in the meaſure of every part, maketh increaſe of the body, unto the Edifying of it ſelfe in love, verſ. 16.

Chriſt calls himſelfe the Vine, Joh. 15.5. that is the bottome, ſtock or Roote of the Vine, and his people are the Branches; Now as the Branches being joyned, and made one with the Roote doe receive all their nouriſhment, ſap and life from the roote whereupon they increaſe, and without which they would certainly die and wither, ſo it is betweene Chriſt and his people; there being a reall, myſticall union and oneneſſe betweene this head and this body, life and nouriſhment is given from the head to the body, Col. 2.19. from which (head) all the body by joynts, and bands, having nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God.

Ʋſe. 1 This is a ground of unſpeakable conſolation to believers; for this being ſo, Chriſt will certainely take care of them; being joyned to Chriſt, and one with Chriſt they ſhall have life, nouriſhment, ſtrength, wiſdome, righteouſneſſe, holineſſe, all good things in this life, out of his fulneſſe, and glory hereafter for ever: it cannot be otherwiſe; for in ſo doing Chriſt provides for himſelfe, and glorifies himſelfe, his Members being one with him.

Ʋſe. 2 From hence a ſpirituall eye may ſee a very great dignity, beauty, and glory put upon Believers (though the meaneſt.) Ʋnion and oneneſſe with ſuch a glorious perſon puts a ſpirituall glory upon them. A great Prince marrying a meane perſon, by that union, an honour is derived upon the party, according to the dignity of the Prince. Now believers are married to Chriſt, Jer. 3.14. and Rom. 7.4. and ſo made one with him, as the husband and the wife are one: ſo that what dignity and honour is upon the husband, is alſo, in a proportion, upon the wife.

The two and thirtieth Obſervation in Nature.

THe Roote of a Tree does continually give up ſap, and nouriſhment to the Boughes and branches all the yeare long; as well in winter to preſerve life, as in ſommer to cauſe growth and increaſe: But no ſap at any time deſcends from the Branches to the Roote: (though moſt men, upon miſtaken grounds (of this See. pag.) conceive, and affirme, that ſap deſcends in Autumne into the Roote.)

This ſhadowes out unto us, That

As we have our life, and all from Chriſt, Propoſition ſhadowed. ſo we are continually receiving new ſupplyes from him, but can adde nothing to his infinite perfections.

Chriſt is the Roote, as his people are the Branches, and from this Roote, ſap continually ariſeth to maintaine life, and cauſe growth and fruitfulneſſe: Jer. 17.8. He ſhall be as a Tree planted by the waters, and that ſpreadeth out her roots by the River, and ſhall not ſee when heate cometh, but her leafe ſhall be greene, and ſhall not be carefull in the yeare of drought, neither ſhall ceaſe from yeilding fruit. So. Pſal. 1.3.

And Eſay. 58.11. The Lord ſhall guide thee continually, and ſatisfie thy ſoule in drought, and make fat thy bones, and thou ſhalt be like a watered Garden, whoſe waters faile not: They ſhall not hunger, nor thirſt, &c. by the ſprings of water ſhall he guide them, Eſay. 49.10. As willowes by the water courſes, Eſay 44.4.

Here we ſee are continuall ſupplyes of nouriſhment to the ſoul: Rivers (we know) are continually running, and fountaines, or ſprings are continually ſpringing; theſe Gardens are watered with waters that faile not, as the Prophet ſpeaks, Eſay. 18.11. Though the body, and branches of a tree were as full of ſap as the barke would hold, yet would all be ſoone exhauſted, and ſpent, and the branches would wither and dye, if there were not a continuall ſupply from the Roote: So though a man had the habituall grace of all beleivers on earth yea of all the Angels in heaven (as much as a Creature is capable of) yet could he not thereby perſevere, all would be ſpent without new ſupplyes from Chriſt.

Our Saviour tells us theſe ſupplyes never faile, but are conſtant Joh. 4.14. Whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt: but the water that I ſhall give him, ſhall be in him a well of water ſpringing up into everlaſting life.

We ſee then ſupplyes from Chriſt are conſtant, and continuall which believers draw from him.

By theſe Rivers, ſtreames, and ſprings of water, are meant the conſtant ſupplyes the believing ſoule drawes, and receives from Chriſt by his ſpirit. As we ſee: Joh. 7 38, 39. He that believeth on me, out of his belly ſhall flow rivers of living water. This ſpake he of the ſpirit. And for the ſecond part of the Propoſition: we can adde nothing to his infinite perfections, Iob. 22.1, 2. Can a man be profitable to God, is it gaine to him that thou makeſt thy waies perfect: And againe Job. 35.7. If thou be righteous, what giveſt thou him, or what receiveth hee of thine hand.

So the Apoſtle: Rom. 11.35. Who hath firſt given to him, and it ſhall be recompenced unto him againe.

God is no gainer by us: All his Creatures together doing theirutmoſt, can adde nothing to his eſſentiall glory, which is infinite, and therefore admits of no additions. But we are ſaid to glorifie God, when we manifeſt, declare, and ſet forth what he is; when he is made knowne among his Creatures, and worſhipped.

Ʋſe. 1 This ſhewes us whither to goe for conſtant ſupplyes of wiſdome, ſtrength, quickning, and all Gifts, and graces, even to Jeſus Chriſt the ſtore-houſe, and Treaſury of all good things. For it pleaſed the father that in him ſhould all fulneſſe dwell, Col. 1.19. There is ſomething in Chriſt, ſuteable to all, and everie of the wants of his people; which they may obtaine of him.

Ʋſe. 2 This being ſo, it ſhould make us low in in our owne eyes, and aſcribe all the glory to Chriſt, in all the good we have, in all the good we doe: what haſt thou, that thou haſt not received: I live (ſaith Paul) yet not I, but Chriſt liveth in me Gal. 2.20. So Peter and Iohn having healed the man, put off the honour from themſelves upon Chriſt, Acts 3.12. why looke ye ſo earneſtly on us? his name hath made this man ſtrong &c. verſ. 16.

The three and thirtieth Obſervation in Nature.

THe waies and Rules of the husbandman in Ordering his fruit-trees are very ſtrange to moſt people, they wonder to ſee many peeces of his husbandry in his Orchard, and Garden: ſome things ſeeme contrary to reaſon, when he cuts downe or diggs up ſome faire large Trees, beautifull to looke upon, and ſets ſmall weake plants in their ſtead, and cuts off ſome large tops, and branches of others, and grafts onely a few little twigs in their roomes, wrapt about with a lump of clay: when in winter he prunes his trees, and laies their roots bare, and ſcores, and cuts their bodies, on every ſide, theſe (and many ſuch like workes) are ſtrange to moſt men, they have other thoughts of them then the Huſbandman hath.

This ſhadowes out unto us, That

The diſpenſations of God towards his Church, Propoſition ſhadowed. are contrary to the Judgments of moſt people in the world.

In all ages, God and his waies have beene oppoſed, by the corrupt reaſonings of men: Man in his naturall eſtate cannot ſee God, nor the things of God, he perceiveth them not, becauſe they are ſpiritually diſcerned, 1 Cor. 2.14.

When God is about that great worke to bring ſoules out of the ſnare, and bondage of Sathan, into the glorious liberty of the ſonnes of God; his waies whereby he does this, are very ſtrange to moſt men: when they ſee poore creatures humbled, and broken in their ſpirits, and ſometimes almoſt diſtracted through feares, and apprehenſions of wrath, or under any other great Affliction, what doe moſt people thinke of ſuch? ſee, ſay they, how God plagues them for their Hypocriſy, they will preſently cenſure them for diſſemblers: David being under Afflictions, became a wonder, a monſter unto many, Pſ. 71.7. they judged God had forſaken him, verſ. 11. Even ſo it is now.

And as it is thus in reſpect of particular perſons, ſo alſo in reſpect of the whole Church. When God went about to enlarge his Church in the daies of the Apoſtles, Luk. 10.1. how contrary were his waies and diſpenſations to the judgments of moſt then; In ſending forth a few poore plaine men (two, and two) to preach the Goſpell and win ſoules? how did the Learned proud Phariſees, and moſt of the people, deſpiſe them, and perſecute them from city to city? They underſtood not what God was about, no more then the people of this generation. O how contrary are the diſpenſations of God to the apprehenſions of moſt in this age! They ſpeake againſt his waies, contradicting, and blaſpheming.

Yea the waies of God are contrary to the apprehenſions of many of the godly among us, ſome of them directly oppoſe God, and his great deſigne, others doe not, cannot put to their hand to further it, for they apprehend it not, they cannot cloſe with it: In their Sermons, Prayers, Diſcourſes, they ſpeak nothing of it, to promote it, nay (being darkned through intereſts, and corruptions) they oppoſe it, and ſpeake againſt it, and thoſe who carry it on.

The reaſons hereof are cheifely theſe.

As for all naturall men, they judge of things according to carnall Principles, ſence, and Reaſon, now when the waies of God are not ſuted to theſe, they cannot ſee, nor judge of them: The naturall man cannot perceive the things of God, for they have no ſpirituall Principles. 1 Cor. 2.14.

Secondly: In the people of God, there is much pride, and ſelfe-love, carnall ends, intereſts &c. which (many times) ſway their affections much, and thereby their Iudgments are darkened, according to the degrees of theſe corruptions: For as any ſoule growes in grace, and holineſſe, and gets more of the divine Nature, or Image of God, ſo are the things of God more, or leſſe manifeſt to ſuch a one.

Thirdly, God will be ſeene, and acknowledged in the world, eſpecially in his great diſpenſations, therefore are his waies often ſo unſuted to the apprehenſions of men; but when they ſee at length, that God brings about his ends by them, which they thought ſo unlikely, then they admire. He will get himſelfe glory in all his workings; by doing his worke, his ſtrange worke, and bringing to paſſe his Act; his ſtrang act, Eſay. 28 21.

Hence we may ſee the certaine downefall of Antichriſt, and all his partakers all the Enemies of God; becauſe the waies of God are Ʋſe. 1 contrary to them, and they know them not, thence it is, that they doe, and will oppoſe God, and fight againſt him, to their owne deſtruction: Though the arme of the Lord be made bare, and lifted up never ſo high, and apparently in the world, in carrying on his deſignes, yet they will not ſee it nor acknowledg it, they will not behold the majeſty of the Lord: Eſay. 26.10. When his hand is lifted up, they will not ſee but they ſhall ſee, and be aſhamed, verſ. 11. Hardned Pharaohs, with all the blind multitude, oppoſers of God, his waies, and his people, ſhall be (at laſt) all caſt, as a Milſtone, into the midſt of the ſea, never to riſe more.

Are the waies of God in the ſea, and his pathes in the deepe waters, and his footſteps not knowen, and contrary to the Iudgments of moſt, Ʋſe. 2 and is it too true, that many of Gods owne people ſtumble at his waies, and diſpenſations, and in a ſort, oppoſe God, or no way help forward his deſignes; O then let us be earneſt with God for wiſdome from above, and his ſpirit, to make out the mind of God to us, not only to know the things freely given to us of God, but alſo to know what things are of God in the world, to know the deſigne of God in our generation, 1 Cor. 2.21.2. that ſo we may be ſo farre from ſtaning out againſt it, as that we may comply with it, and help it on with all our might.

The foure and thirtieth Obſervation in Nature.

THe Husbandman having great Plantations in hand, calleth none to helpe him in his ſpeciall works, about his Fruit-trees, but ſuch perſons as have skill, and experience in the ſeverall works he ſets them about: for if he ſhould imploy ignorant, and unſkilfull men about grafting, Inoculating, ſetting, and ordering of his young trees, they would doe more hurt, then good, therefore it is neceſſary his ſervants, and under workmen ſhould have ſome competent skill, and experience, in the works about which he imployes them.

This ſhadowes out unto us, That

Propoſition ſhadowed. Thoſe who have not the ſanctifying ſpirit, and grace of God in them, are unfit for the worke of the miniſtry: ſuch bring more prejudice, then advantage to the Church of God.

Miniſters of the Goſpell (they who are ſo indeed) are Gods Husbandmen, Co-workers, fellow-laborers with God in his Orchards, and Gardens (his Churches) about his ſpirituall fruit-trees: We are laborers together with God, 1 Cor. 3.9. Ye are Gods husbandry, ye are Gods building: I have planted, Apollo watred, and God have the increaſe, 1 Cor. 3.6.

They are imployed by God, to open blind eyes, and to turne ſoules from darkneſſe to light, and from the power of Sathan unto God, Acts 26.18. God gives them a Command, and Commiſſion to preach the Goſpell to every creature; that is, to all mankind; to teach all Nations, and to Baptize them into the Name of God: that is, Inſtrumentally to ingraft ſoules into Chriſt, to worke grace, or holineſſe, the Nature, or Image of God, which is baptizing them into the Name of God (the Name of God, and his Nature, being all one) Chriſt, and his ſpirit (the efficient cauſe) being in them, and with them; who ſanctifies his people, through the waſhing of water by the word, Ephe. 5.26. In Chriſt Jeſus I have begotten you, through the Goſpell, 1 Cor. 4.15.

Now whom God calls to this great worke, he prepares, and fits them (in ſome good meaſure) for it; he powres his ſpirit upon them, they have an unction from the holy one, who teacheth them all things, 1 Ioh. 2.20. Their wiſdome is from above, Iames. 3.17. By this anointing of the ſpirit, men are fitted for the worke of the Miniſtry, but without they are not fit; though they have humane learning, and parts (which are of ſpeciall uſe and advantage in the Church of God, if ſanctified) yet without the ſpirit of Chriſt, men are in darkneſſe and cannot ſee the things of God: 1 Cor. 2.14. They cannot ſay with the true miniſters of Chriſt (who are choſen, called, and ſent) the things we have heard, and ſeene, declare we unto you, 1 Joh. 1.3. Luk 12.3.

When God called, and ſent, Moſes, Samuel, Eſay, Jeremy, and the reſt of the Prophets, he fitted them for the worke: The Apoſtles when called, and ſent, had all a Mouth, and wiſdome given them, Luk. 21.15. That is, the ſpirit; this anointing was powred out upon them: They were indued with power from on high, Luk. 24.49.

As Jeſus Chriſt the firſt Miniſter of the new Teſtament was fitted to preach, and publiſh the mind of his father, ſo are his people, whom he calls, and ſends for that purpoſe: Now Chriſt was fitted by this anointing, Eſay. 61.1. The ſpirit of the Lord is upon me becauſe the Lord hath anointed me to preach good tydings, &c. and Eſay 42.1. Behold my ſervant, &c. I have put my ſpirit upon him.

And when Chriſt ſent forth his diſciples to preach the Goſpell, how did he prepare them for it, even by the ſame anointing, Joh. 20.21, 22. As my father ſent me, ſo ſend I you, and he breathed on them, and ſaid receive ye the holy Ghoſt. Thus alſo the Miniſters of the Goſpell that ſucceede him; they have the ſame anointing, which fits them with gifts, and graces, for this worke: what ever humane learning they have (more or leſſe) this anointing teacheth them, and makes them learned in the great myſtery of godlineſſe. Jeſus Chriſt the wiſdome of the father, in whom all fulneſſe dwells, and the ſpirit of Chriſt dwells in them; hereby they are made able Miniſters of the new Teſtament; Not of the Letter, but of the ſpirit, 2 Cor. 36.

Carnall men (though never ſo learned) know not what they ſay, they have the letter of the word, but the ſpirituall ſence is vailed, and hid from them, through the darkneſſe of their minds; they have no inſight, nor Experience in what they ſay: But every ſcribe that is inſtructed unto the kingdome of heaven, is like unto a man that is an houſhoulder, which bringeth forth out of his Treaſure, things new, and old, Mat. 13.52.

True Miniſters of the Goſpell are Embaſſadors for Chriſt, 1 Cor. 4.20. they are alſo ſtewards of the Myſteries of God, 1 Cor. 4.1. and it is required in ſtewards, that a man be found faithful, verſ. 2. May it not thence be concluded, that unregenerate perſons, who cannot be faithfull, are unfit to be ſtewards neither are entruſted by God in this great work • ?

From what hath beene ſaid, will it not follow; That thoſe are Vſe. 1 no true Miniſters of the Goſpell, who are ignorant of, and inexperienced in the great worke, and myſtery of Regeneration, who have not the worke of Grace upon their owne hearts. They are Theeves, and Robbers, who enter not in by the dore (which is Chriſt) but climbe up ſome other way, Joh. 10.1. Theſe come to get the fleece, and care not if the flock be ſcattered, and torne by the wolves; how can they teach others, who were never taught themſelves? is he fit to lead others who is blind? Now the Naturall man ſeeth not, perceiveth not ſpirituall things, neither can he, becauſe they are ſpiritually diſcerned, 1 Cor. 2.14.

If any ſhall Object, That Judas was an unregenerate perſon, and yet ſent to preach, Object. with the reſt of the Apoſtles: It is anſwered: That is an Extraordinary Example, and foretold many generations before; Anſw. Now Extraordinary Examples are not to be pleaded in ordinary Caſes; it was of abſolute neceſſity that ſuch a one ſhould be, that the ſcriptures might be fulfilled.

Object. Secondly: If it be ſaid, Though men have not the ſpirit of God, though they have not grace, yet having Learning, good gifts, and Parts, they may doe good therewith in the Church of God: It is anſwered: Although it be granted that carnall men in the Miniſtry (having good Gifts, Anſw. and endowments) may doe ſome good thereby, does this prove they are therefore fit for the Miniſtry, or that they are ſent of God, God of his infinite wiſdome, and grace, ordereth, and over-ruleth all things, for good to his owne people, even the very ſinnes of men, and Devills.

But further: Though ſome good may be done by carnall Miniſters, it cannot be denyed, but they do much more hurt, then good by their carnall Interpretations, and Miſ-applications of the ſcriptures, and bad Examples: Not having the ſpirit, not being Learned in the Myſteries of godlineſſe, nor being taught by wiſdome from above, they pervert the ſcriptures to their owne, and others deſtruction, 2 Pet. 3.16. they cannot ſee the things of God, 1 Cor. 2.14. ſo that they deceive the ſoules of the poore carnall people, and lead them blindfold to hell: when the blind lead the blind, both fall into the ditch, into the bottomleſſe Pit, ſo that as our Saviour bid his diſciples, and the multitude, to take heede of the Leaven, or doctrine of the Phariſees (who were fooles, and blind, as to the ſpirituall underſtanding of the ſcriptures) ſo alſo ſhould we take heede of falſe interpretations of the ſcriptures, by carnall men in our daies. Doth not God reprove (and expoſtulate with) ſuch for their hold undertaking in this kind, Pſal. 50.16: What haſt thou to doe to Preach my Lawes, or that thou ſhouldeſt take my word in thy mouth, ſeeing thou hateſt to be reformed? See alſo Jer. 14.14. and Jer. 23.20.

This informes us: That ſurely the time is at hand (and is not the Vſe. 2 day dawned already?) when the Goſpell Miniſtry ſhall be purged, the droſſe (carnall Miniſters) ſhall be caſt out, and the pure mettle preſerved, according as was Propheſied, Mal. 3.1, 2, 3. when the Meſſenger of the Covenant, Jeſus Chriſt, ſhall come, and Raigne gloriouſly in the Nations; hee will be as a Refiners fire, and ſhall fit as a Refiner, and purifier of ſilver, hee ſhall purifie the ſonnes of Levi verſ. 3. ignorant ſcandalous perſons (who make the ſacrifices of the Lord to be abhorred, (as Elies ſonnes) the Name of God, and his Goſpell to be blaſphemed, and true Miniſters deſpiſed, and reproached) theſe ſhall be caſt out as unſavory ſalt, and a true Miniſtry ſet up, and encouraged.

Is not this the worke of this day? Let them therefore who are imployed therein, take heede of doing the worke of the Lord negligently, but imploy, and improve their Talent of Authority faithfully, and diligently, for their Maſters intereſt: And let all the people of God be earneſt with God to carry on the worke himſelfe, with his owne hand, by his owne ſpirit, otherwiſe Inſtruments may labour to no purpoſe, in this or any other worke: And that God would more, and more purifie his owne people, even thoſe who are moſt pure; for in them there is much droſſe yet unpurged out. Though I take this to be the moſt proper, and genuine meaning of this place, yet not with excluſion of the other.

This points out unto us, who are the true Miniſters of the Goſpell, Vſe. 3 even all who have received the anointing of the ſpirit, & are taught of God, as the truth is in Jeſus, that are called and ſent of God, and approved by his Church and people to that Office and worke: Theſe are the true Miniſters of the Goſpell of Chriſt; theſe can ſpeake of the things they have heard, and ſeene, 1 Joh. 1.3. they have skill, and experience in the things whereof they ſpeake: they have the tongue of the Learned (though ſome, it may be, not much humane learning) and know how to ſpeak a word in ſeaſon to him that is weary; becauſe they have a fountaine of light, and truth, and wiſdome within them, he dwells in them, in whom are all the Treaſures of wiſdome, and knowledge, Col. 2.3. being filled with all the fulneſſe of God, out of which he fills his people, who receive of him grace, for grace, and are changed from glory, to glory, by his ſpirit, 1 Cor. 3.18.

Theſe are workmen that neede not be aſhamed, rightly dividing the word of truth, 1 Tim. 2.15.

Object. If it be objected; If Miniſters of the Goſpell have but little humane learning, how will they ſtand themſelves, and be able to maintaine the Truths of God, againſt Learned hereticks, and enemies of Chriſt?

Anſw. It is anſwered: Regenerate perſons in whom Chriſt dwels ſtand upon ſurer grounds, and are more ſafe fromIt is true, the beſt of Gods people, (Miniſters of the Goſpell, and others) are ſubiect to ſome errors in Judgement, as they are ſubiect to ſome ſinnes and infirmities in their converſations: But yet that promiſe Joh. 16.13. ſhall be fulfilled; That the ſpirit of God ſhall lead his people into all neceſſary thruths. damnable Hereſies (though they have but little humane Learning, and but weake parts) then the moſt learned carnall perſon in the world; becauſe they ſtand by the Power of God, the other, by a humane power: Chriſt hath undertaken to keepe them; none are able to pluck them out of his hand; the gates, the powers of hell ſhall not prevaile againſt them; it is not poſſible any ſhould deceive the Elect, Mat. 24.24.

And though they cannot (perhaps) maintaine an Argument in a ſcholaſticall way, yet they can maintaine it in a better way; that is, according to ſcripture, the word of God, which dwels in them plenteouſly, in all wiſdome; thereby they have confuted, (and ſo ſhall hereafter) their adverſaries; Out of the mouths of Babes, and ſucklings (that is, men of deſpiſed parts with the carnall world) God hath ordained ſtrength, even to the ſtilling, and ſilencing of the Enemy, Pſ. 8.2.

Hath not God ſaid this againe, and againe, in ſeverall expreſſions? why will not men (even ſome of Gods owne people) believe it? but bring a diſparagement upon the wiſdome of Chriſt, and upon his people, by their contradictions, that ſo they may ſet up (ſecretly) ſome thing of their owne: ſee what the Apoſtle Paul ſaies to this purpoſe (and beware of holding the truth in unrighteouſneſſe) 1 Cor. 27.28. God hath choſen the fooliſh things of the world, to confound the wiſe; and the weake things of the world, to confound the mighty things; and vile things; and things that are diſpiſed, hath God choſen, and things which art not, to bring to nought things that are.

Though the carnall wiſdome of men accompts the Prayers, diſcourſes, Arguments, Gifts, and attainments of the ſaints, and all their waies, to be fooliſh, weake, vile, vaine &c. yet even by theſe (the power, and ſpirit of Chriſt being in them) God will confound, and bring to nought their High things, their great things, and break downe all their ſtrong holds, for the fooliſhneſſe of God (as men count fooliſhneſſe) is wiſer then men, and the weakneſſe of God is ſtronger then men, 1 Cor. 1.25.

It is certainely the wiſdome of the fleſh, and not that which is from above, to conceive, that none but men bred up in Ʋniverſities, are fit to preach the Goſpell of Chriſt: For the word and ſpirit, are able not only to make men wiſe unto ſalvation, but alſo to make the man of God (Regenerate men) abſolute, and throughly furniſhed unto this, and everie good worke, 2 Tim. 3.15, 16, 17. els how are the words of the Apoſtle true?

Theſe things being ſo, then Governours and Tutours in every Vſe. 4 ſociety (where this great worke is intended) ſhould make it their maine buſineſſe to inſtruct the youth in the things of the Kingdome of God; and to be inſtrumentall for their Ingrafting into Ieſus Chriſt, without which they can never be fit, nor able Miniſters of the New Teſtament, though they have the higheſt attainements in Learning and parts that the nature of man is capable of.

There is great care taken to enlarge the faculties and to gaine ſpirituall Gifts and parts (common as well to the Reprobate as the Elect;) by ſtudy, and exerciſes, and all meanes poſſible; whereas the truth is, the attainement of theſe without a Principle of grace together with them, does but make men more blind in ſpirituall things, and makes the boults, and barrs of corruption the ſtronger, to ſhut out Ieſus Chriſt: As it was with the learned, but carnall Graecians (to whom Chriſt and the things of Chriſt were fooliſhneſſe) ſo it is with learned unregenerate men in all ages: Therefore this is that unum neceſſarium, that one neceſſary thing, a Principle of grace, without which all humane learning and parts, are but as an empty ſound, and to be accompted (as all things elſe) but as dung and droſſe to the ſaving Experimentall knowledge of Chriſt: this men will readily acknowledg in the Notion, and common apprehenſion, Vſe. 5 O but why is the Practicall Iudgment ſo contradictory.

Notwithſtanding what hath been ſaid, let none that are godly take occaſion hereby to entertaine too high conceipts of themſelves, and of their abilities to teach, and inſtruct others in the things of God, upon this ground, becauſe they are regenerate, and have the ſpirit, and upon that accompt be ſo ignorantly confident of their abilities, as to deſpiſe, or neglect any meanes for their growth, and increaſe in all gifts and graces, as conceiving they have all knowledg immediately upon their intereſt in Chriſt, which yet it may be, is very weake, and little, let us take heed of thinking more highly of our ſelves then we ought to thinke: but to thinke ſoberly, according as God hath dealt to every man the meaſure of Gifts, and graces: and let us labour to improve our Talents, great or ſmall, more or few, and to lay them out for the beſt advantage, both of our Maſter, of ourſelves, and others; Even to the glory of God, and profit, and edification of one another.

Neither ought men, from what hath beene ſaid, to take occaſion to deſpiſe, or undervalue humane Learning, and parts, which are of ſingular uſe in the Church of God, when ſanctified, and joyned with grace, and holineſſe.

There are very many inſtances, not onely in former ages, but alſo in this preſent generation of Miniſters of the Goſpell, and others, Men eminent in humane Learning, and parts, and in grace alſo, who have beene and are great, and ſpeciall Inſtruments imployed by God, for the deſtruction of Antichriſt, and the enlargement, and building up of the Church of God.

The five and thirtieth Obſervation in Nature.

THe husbandman Grafts all the wild Plants that he brings into his Orchard, None but engrafted Trees muſt grow there, None muſt be Pruned, and Ordered, but they muſt alſo certainely be engrafted, being wild, and naught by nature, he engrafts them with ſome good, and choice fruits, otherwiſe they will beare ſower, bitter, and unpleaſant fruits.

This is another Similitude of the ſtate of ſpirituall fruit-trees whence we learne.

That none but Engrafted Trees grow in Gods Orchard the Church. Propoſition ſhadowed.

The Myſticall husbandman takes pleaſure in none but ſuch as are Engrafted Trees, for before Engrafting they bring forth fruits diſtaſtfull to him, therefore, till that be done they are not within the Walls of his Orchard the Church inviſible, and ſoe not in his Care, and Love. Though many ſeeme to be within the Garden encloſed, yet they are not, And though it may in a ſence be ſaid, That many are in the Church, which are not of the Church: That's only in a Generall acceptance conſidered as viſible profeſſors, yet taken ſtrictly, no ungrafted Trees are either in, or of the Garden incloſed.

The Grafting here ſpoken of is Regeneration or the New birth, This muſt neceſſarily be don, ere any can be fit Plants for Gods Orchard, Luke. 13.3. Except a man be borne againe, hee cannot ſee the kingdome of God, Joh. 3.3. And againe Joh. 15.4. As the branch cannot beare fruit of it ſelfe, except it abide in the vine, noe more can ye, except ye abide in me. The Apoſtle ſhewes us this Engrafting in plaine tearmes: Rom. 6.5. We are Planted together in the likeneſſe of his death, and Rom. 11.24. We are Grafted contrary to Nature into a good Olive tree.

By this Engrafting is that Ʋnion, that believers have with Chriſt whereby they doe as really, and truly receive ſpirit, ſap, life, and power to grow, and beare fruits, as the branches of a Tree doe receive ſap, and vigour from the ſtock, and Roote by which they increaſe, and beare fruits.

The ſpirit, on Chriſts part, and faith on ours, are the tyes, and Bonds of this union, we ſee the neceſſity of both: without the ſpirit of Chriſt, we are none of his, Rom. 8.9. and without faith it is impoſſible to pleaſe him, Rom. 14.23. ſo that its certaine the husbandman will not admit of any into his heavenly Orchard, but ſuch as are Ingrafted Trees.

Hence we may conclude, that many perſons deceive themſelves, Ʋſe. 1 who thinke they are of the Church of God, when indeede they are not, becauſe they were never ingrafted, they live in blindneſſe, and content themſelves with groundleſſe perſwaſions of their being in Chriſt within the wall of his Church, when as yet they are ungrafted Trees, they have a forme of godlineſſe, but want the power of it, 2 Tim. 3.5. ſuch are in a ſad caſe, for not being within the Wall of Gods incloſed Garden, they are out of his care, and protection (otherwiſe then by his common providence) they have none of the ſpeciall, and peculiar priviledges of his engrafted Trees. O labour to get into Chriſt.

The ſix and thirtieth Obſervation in Nature.

SOme fruit-trees bring forth fruits rough, and of a bad colour, and of a harſh, and ſharp taſt, and yet theſe fruits are more wholſome for the body then ſome other fruits which are ſmooth, beautifull to looke upon, and ſweete to the taſt, for all ſharp, and bitter things are abſterſive, and cleanſe the body from dull, and phlegmatique humours, whereas ſweete things much uſed ſtuffe up and choake the paſſages of the body.

This ſhadowes out unto us this Propoſition: That

Propoſition ſhadowed. Thoſe fruits of ſpirituall fruit-trees which are harſh, ſharp, and bitter are (for the moſt part) more profitable then ſuch as are mild, and pleaſant.

The words and dealings of Parents towards their children, and of one freind towards another which are ſometimes tart and ſharp, uſually worke better effects then indulgent, and ſmooth dealings, which uſually cockers up and imboldens children in licentiouſneſſe Pro. 29.17. correct thy ſonne and he ſhall give thee reſt, yea he ſhall give delight to thy ſoule.

The common ſaying is: ſpare the Rod and ſpill the Child, whereas ſeaſonable reproofes, and due correction reſtraines corruptions from breaking forth.

The ſad example of Elies ſonnes is ſufficient to prove this, whoſe mild, and indulgent behaviour towards them emboldned them in deſtructive courſes, the miſerable conſequences whereof were upon his whole family, 1 Sam: 2.30, 35.

So alſo among familiar freinds, the fruit of the lips that is ſometimes tart and bitter at preſent is found many times more profitable, and of better effect, than that which is mild, and gentle: ſuch are moſt faithfull freinds as deale moſt plainely with us, though ſometimes their words, reproofes, and dealings, may ſeeme harſh and tart, in caſe of ſome offence or neglect of duty, they are farre better freinds then ſuch as will ſooth up a man in all his waies, or els be ſilent, in reſpect of reproofs, Prov. 28.23. He that rebuketh a man, afterwards ſhall find more favour then he that flattereth with his lips: And againe, Pro. 27.6. faithfull are the wounds of a freind, but the kiſſes of an enemie are deceitfull.

The Prophet knew theſe tart fruits to be beſt, Pſal. 141.5. Let the righteous ſmite me and reprove me, for that is good for me.

Thus it is alſo betweene God, and us: The fruits of his love in ſharpe, and bitter corrections, do (for the moſt part) prove better, and more profitable to us, then pleaſant, and ſweete proſperity, Pſ. 119.72. It is good for me that I have beene in trouble, &c.

We ſhould hence learne not to judg of things according to ſence, and preſent feeling, and apprehenſions, Ʋſe. but according to their conſequences, and effects: knowen by the word and experience: As a man values Phyſick, not according to the taſt, and reliſh, but according to the profitable effects that it works.

So although harſh diſpenſations from God and dealings from men may ſeeme at preſent not joyous but greivous, yet they afterwards worke the peaceable, fruit of righteouſneſſe Heb. 12.11. more then cheriſhings according to the fleſh.

The ſeven and thirtieth Obſervation in Nature.

FRuit-trees beare no fruits in Autumne, except they bud and Bloſſome in the ſpring: The Husbandman looks not to receive a harveſt of fruits from Trees, that doe not prepare Buds and Bloſſoms, and bring them forth in the ſpring of the yeare: But ſuch as bloſſome well in the ſpring, give good hopes of fruits in their ſeaſons.

Hence we learne: That

Propoſition ſhadowed. Thoſe perſons are not like to bring forth good fruits in old age, who labour not for them in time of youth.

When men labour, and are diligent in good Imployments in their youth, there is ſome hopes of fruit-fulneſſe in after times: But what profitable fruits for the good of the Church of God, Common wealth, or their owne comfort, can thoſe perſons bring forth in the Autumne of their life or old age, who ſpend their youth, or ſpring time, in idleneſſe, and ſenſuall pleaſures, and make no preparation then, by ſtudy, labour, and diligence, in all good things, for fruits afterwards whereof themſelves, and others might eat, and be ſatisfied?

Will the Husbandman expect a Harveſt, without a ſeed time? Prov. 20.4. The ſluggard ploweth not &c. therefore ſhall he begg in harveſt, and have nothing.

The fooliſh Virgins ſleepe, while they ſhould labour and prepare Oyle, therefore they ſhall be ſhut out, when others enter in with the Bridegroome, Math. 25.11.

Ʋſe. 1 Here we ſee why it is that ſo many aged, and declining perſons are ſo ignorant of God, and deſtitute of any profitable knowledg, or good fruits, they trifled away their ſpring time, they did not bloſſome then, nor prepare for fruits in Autumne.

Ʋſe. 2 Let this quicken every one, whoſe ſpring is not yet paſt, now to bud and bloſſome, by diligence, and all good endeavours, now to ſow good ſeede plentifully, that ſoe they may reape a full, and joyfull harveſt, Eccl. 12.1. Now to remember their Creator in the daies of their youth, before the evill daies come, &c.

We may learne this providence even from the leaſt, and loweſt ranke of living Creatures, the Bees, and the Ants, theſe in ſpring, and ſommer provide; and lay up for winter, Prov. 6.6.

This is a thing of high concernment indeede, O let youth now labour to get themſelves implanted into Chriſt; Rom. 6.5. and then they will bud, and Bloſſome, and bring forth fruits, ſome in youth, and more in Autumne & Old age, Pſ. 92.13. ſuch as be planted in the houſe of the Lord, ſhall flouriſh in the Courts of our God, they ſhall bring forth more fruit in old age.

The eight and thirtieth Obſervation in Nature.

Fruit-trees that are not profitable are hurtfull: if they beare not fruits they cannot be ſaid to be harmeleſſe, ſuch as although they doe no good, yet they doe no hurt; but there are poſitive evills, and harme in, and by them, loſſe, and prejudice to the husbandman, they ſuck away the juyce, and fertility of the earth, ſpoyle or hurt the hearbs, flowers, and plants, which growes under them, with droppings and ſhade, they fill up the roome where profitable fruit-trees might ſtand, the husbandman looſes his labour about them, and is diſcredited by them, &c.

This ſhadowes out unto us this Propoſition.

That thoſe who doe not act for God, Propoſition ſhadowed, they act againſt him.

There are one ſort of perſons who are clearely, and evidently Active for God, others as much againſt him, taking part with his enemies; but there are a third ſort who thinke it a ſpeciall point of wiſdome to ſit ſtill, and act neither on the one ſide, nor on the other, let them goe too, ſay they, wee'l not meddle, its good being quiet, why ſhould we put our finger into the fire when wee may keepe it out? but let ſuch know, they are the very enemies of God, as well, as really, as thoſe who act viſibly againſt him: for not to act for God, is to act againſt him, Judg. 5.23. Curſe ye Meroz ſaid the Angell of the Lord, curſe ye bitterly the inhabitants thereof, becauſe they came not out to the help of the Lord, to the helpe of the Lord againſt the mighty. And Luk. 11.23. he that is not with me, is againſt me, and he that gathereth not with me ſcattereth.

He that is not on Chriſts ſide, is on his enemies ſide; men may ſpeake, and act againſt Chriſt when they are ſilent, and ſit ſtill, the ſentence ſhall be pronounced againſt them at the laſt day, as well for not feeding and clothing, and viſiting Chriſt in his Members, as for beating or wronging of them, Mat. 25.43.

This ſhewes us what eſteeme God hath of luke-warme profeſſours, Ʋſe. 1 who have noe heate, nor life in the cauſe of God, who looke not after the intereſt of his ſonne Chriſt; No although they have particular Obligations lying upon them to be actives ſuch who are ſet in Office, and power, for this very end, and purpoſe, to be active for God, yet how little doe many doe, in diſcharge of the truſt repoſed in them. Let ſuch know, not to Act for God is to act againſt him.

Ʋſe. 2 Let this quicken us all to be active for God, otherwiſe God will correct coldneſſe, and neglects, even in his owne people: Moſes, Aaron, Eli, were not ſpared in this caſe: but were ſcourged for neglects.

Doubtleſſe God is as jealous for his honour now, as ever, and he lookes that every one of his people (in his ſpheare wherein he moves) ſhould act with life, and zeale for him. And to thoſe to whom he hath given much power, and authority, of them he requires the more.

The nine and thirtieth Obſervation in Nature.

THe husbandman looks for more fruits from ſome of his fruit-trees then from ſome others, thoſe upon which he beſtowes moſt time, coſt, and labour, from thoſe he expects moſt fruits. And is diſpleaſed if his expectation be not anſwered accordingly.

This ſhadowes out unto us: That

Propoſition ſhadowed. God expects greater returnes of duty from ſome perſons, then from ſome others, and neglect thereof provokes God againſt them.

In the Ceremoniall Law God required more ſacrifices from the Rich, then from the Poore: ſuch as had great ſtore of Oxen, Sheepe, and other things to be offered in ſacrifice ſhould not have beene accepted had they offered a paire of Turtle doves, or two young Pigeons, which yet were accepted from the poorer ſort of perſons: So alſo under the Goſpell: To whom much is given, of them doth he require the more, Luk. 12.48. God had done great things for for Eli, and David, 1 Sam. 2.27, 28. 2 Sam. 12.8. and expected (accordingly) greater returnes of duty, and obedience, all their lives after; but they failing in ſome great particulars, God is ſore diſpleaſed with them, and reckons up the great benefits, and particular engagements they had received, and tels them he expected other returnes from them.

So alſo Hezekiah received much, and God looked for anſwerable returnes: but he rendred not according to the benefits received. 2 Cro. 23.25. & God was diſpleaſed with him upon that account.

God planted a Vineyard, Eſay. 5.1, 2. and beſtowed much care, and paines about it, and looked for an anſwerable returne of good fruits, but becauſe it brought forth wild grapes inſtead of good and pleaſant grapes, he laid it waſt. Some have received more, and lye under greater engagements from God, than others, therefore God lookes to receive more.

This ſhewes us the great danger ſuch perſons lye under, who Ʋſe. 1 have received much from God, and returne but little; having received many Talents, and not making an anſwerable returne, by improving of them to the honour of God, and advantage of his people; Nay, who perhaps uſe all againſt God, and his people.

God gives to ſome many Gifts of Nature, and Common Graces, much knowledg, learning, wiſdome, great riches, honours, Offices, Places, much time, liberty, great, and choice meanes of grace, ſpeciall providences, and diſpenſations, and many other Talents which others have not: of theſe God requires more, than of thoſe who have fewer, and leſſe of theſe things, and the not making ſutable Returnes, Ʋſe. 2 provokes God againſt them.

If God ſpared not his choice ſervants, Eli, David, Ezekiah, &c. If Iudgment begin at the houſe of God, how ſhall the ungodly, and ſinner eſcape? 1 Pet. 4.17.

Let every one of us conſider what we have received, that ſoe we may make unto God ſome anſwerable returne: God looked for more (and received more) from him that had the five Talents, than from him that had received but two. Matth 42.5.23.

Noe one (not the loweſt, or meaneſt) is freed from making returnes of duty to God: though God require much from thoſe who have received much, yet the meane perſon, who has but a little, muſt returne of that little; Eph. 4.28. Let him worke with his hands, that he may have ſomething to give to him that needeth. And it will be accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8.12.

So alſo, of the uſe and improvement of all other Talents, gifts, graces, liberty, Power, and the reſt.

The fortieth Obſervation in Nature.

ALthough Fruit-trees bring forth many, great, and beautifull fruits, yet they are not eſteemed, except alſo they have a good taſt, it is the reliſh that gives the Commendation to fruits.

This ſhadowes out unto us: That

Propoſition ſhadowed, It is not the multitude (nor exactneſſe of performance) of duties, that God accepts, unleſſe there be ſincerity, and right ends in doing thereof.

The Taſt of Myſticall Fruits, lies in the ſincerity, and truth of the heart: ſincerity, and right Ends, is that which God cheifly looks at, and accompts upon it accordingly: Actio denominatur a fine, The end denominates a worke good, or bad, it is the forme of every duty.

The great end muſt be the glory of God, (though we may have ſubordinate ends, our owne happineſſe, and others) being Married to Chriſt, we muſt bring forth fruit unto God, Rom 7.8. Trees of righteouſneſſe, being trees of the Lords planting, they bring forth fruit, that he may be glorified, Eſay. 61.3. ſo Joh. 15. Truth, ſincerity, Love, right ends, theſe make fruits taſt pleaſantly, for without Love, there cannot be right ends, And therefore the Apoſtle ſaith 1 Cor. 13. Though a man have all knowledg, all faith, though he beſtow all his goods to feede the poore, and doe never ſo many good works, yet if they taſt not of love, they are nothing worth, if there be not ſincerity and right ends, God accompts not of them.

Many are but empty Vines, becauſe they bring forth fruit to themſelves: fruits as good as no fruit, Hoſ. 10.1. when they have no good taſt, which they have not, when the Ends are not right.

The Phariſees brought forth faire and goodly fruits to looke upon, Mat. 6.2. they Preached, they prayed much, they gave much almes, they faſted, payed tithes, &c. but the taſt of theſe fruits was naught, they had no love to God, they wanted ſincerity, right ends, in what they did, Matth. 6.2. They did them to be ſeene of men: for themſelves, and not for God.

Hence we may learne that much of the fruit that is brought Ʋſe. 1 forth in the world, is not accepted of God, becauſe it wants a good taſt, though they are beautifull to looke upon, as to the matter and ſubſtance, yet they may be but as Apples of Sodome, faire on the outſide, but rotten within, of an unpleaſant taſt. Men for the moſt part bring forth fruit unto themſelves, they aime at their owne profits, honours, or ſomething mainely and cheifely, if not wholly for themſelves: but the honour of God, the intereſt of Chriſt, is not in their eye, their Love in their works is but ſelfe-Love.

Let us try the taſt of our fruits, whether we have ſincere, and right ends in what we doe, whether they taſt of Love, Love to Ʋſe. 2 God, and his people. Let all your workes be done in Love, 1 Cor. 16.14. Oh how ſweete and pleaſant is the taſt of thoſe fruits, which ſpring from a principall of love to God, upon the apprehenſion of his Love to us in Chriſt!

Seeing the taſt of fruits makes them acceptable to God, this is a Ʋſe. 3 ground of great comfort to every poore weake Chriſtian whoſe fruits though they are but ſmall, and want outward beauty, yet becauſe they have a good taſt, the husbandman likes them well, they are pleaſant fruits in his accompt, becauſe their hearts are perfect, there is truth, ſincerity, love, holy and right ends mixed with their fruits, ſoe that the husbandman delights to come into his Garden, and to eat theſe his pleaſant fruits, Cant. 4.16.

The widowes two mites were but very ſmall fruits, and yet becauſe our Lord liked the taſt, he ſaid they were better, and more acceptable, than any, or all of the Phariſees great and many fruits, Math. 12.43.

The one and fortieth Obſervation in Nature.

WHen Grafts begin to grow by the ſap they receive from the ſtock they will certainely (by the Law of Nature) hold on, untill they come to perfection.

The Propoſition ſhadowed: That

Propoſition ſhadowed, The ſmalleſt meaſure of true grace in any perſon, can never be extinguiſht, but will certainely grow up to perfection.

Grace is compared to a graine of Muſt-ardſeede, Mat. 17.20. which though it be but a very ſmall ſubſtance, yet in a while, it growes to a great one; Though it be but as a ſparke of fire in flax, it ſhall not be quenched. Eſay. 42.3. it will increaſe to a great flame.

To ſee (and be convinced of) the want of Chriſt, and to deſire after him, is the ſmalleſt meaſure of grace, which yet ſhall certainely increaſe: ſuch a hungry ſoule ſhall at laſt be filled, and ſatisfied with the fullneſſe of Chriſt, Mat. 5 6.

If the ſpirit have caſt the ſeeds, and Principles of grace into the ſoule, he will water them, and cauſe them to grow, and bud, and bloſſome, and bring forth fruits: To him that hath ſhall be given; and he ſhall have abundance, Mat. 25, 29.

All the powers of hell cannot rob the ſoule of the leaſt meaſure of grace.

Ʋſe. 1 This is unſpeakable Conſolation to all believers, though never ſo weake in grace, though they have but a drop of the water of life, yet it ſhall be a well of water ſpringing up to eternall life, Joh. 4.14.

And therefore dejected, and weary ſoules that feare the worke of grace is not in them, that long after Chriſt, and would faine be ſatisfied that they have an intereſt in him; Let ſuch know the ſeede of God is in them, ſowen by his ſpirit, and therefore it is that they have theſe deſires, thirſtings, longings, &c. and cannot be ſatisfied without Chriſt. Theſe motions and workings of ſoule are not any where, but where the ſpirit dwels, and where he hath begun the worke of grace: theſe are ſure evidences that they are united to Chriſt, and ingrafted into him, and theſe buds, and breakings forth ſhew clearely (to a diſcerning eie) that they have taken hold of the ſtock, and that they have received from it, ſome ſap and life, and therefore can never be broken off, nor die, but they ſhall certainely ſpring up, and grow to perfection, and bring forth the fruits of Love, joy, and praiſe to all eternity, for he who hath begun a good worke in them, will perfect it, Phil. 1.6.

The two and fourtieth Obſervatioo in Nature.

THoſe fruit-trees about which the husbandman tryes his skill moſt and about which he takes moſt paines, if theſe are barren, or bring forth naughty fruits, they diſcredit him more then many others.

This ſhadowes out unto us:Propoſition ſhadowed. That

God hath more diſhonour by the ſinnes of Profeſſours, than by the ſins of others.

Perſons who have intereſt in, and relation one to another, bring diſhonour, or Reputation one upon another, according as they walke: a man is commonly judg'd according to his aſſociats, or Companions, ſoe doe the waies of the people of God (or thoſe who profeſſe themſelves to be ſo) reflect upon God either for his honour, or diſhonour.

The ſin of Elies ſonnes brought more diſhonour to God, than the ſinnes of many others, becauſe of their Relation to God, in reſpect of their Office: They made even the Offerings of the Lord to to be abhorred. 2 Sam. 12.14.

Many Profeſſours, through their Pride, earthly-mindedneſſe, and other offenſive walking, bring a reproach upon the Profeſſion of Religion, and conſequently upon God himſelfe, Rom. 2.24. The name of God is blaſphemed among the Gentiles through you.

When the enemies of God fee Profeſſours walke ſcandalouſly, and behave themſelves unanſwerable to their profeſſion, theſe things reflect even upon God: James 2.7. do not they blaſpheme that worthie name by which ye are called, like as the heathen did of old? Ezek. 36.20. They profaned my holy name when they ſaid to them, theſe are the people of the Lord, which are come out of his Land. Even ſo now, ſome ſay in ſcorne of Profeſſors (when they walk contrary to the Goſpell,) Theſe are the people of the Lord, theſe are the ſaints, the Brethren &c. And hereby they profane, and blaſpheme the name of God, and bring reproach upon his waies, and his Goſpell: By reaſon of whom the way of truth ſhall be evill ſpoken of: 2 Pet. 2.2. M Boulton ſaies, That a diſſolute Miniſter, is a thouſand times more pernitious, than an hundred private men, though practiſing villany in the higheſt degree. So alſo (in ſome proportion) it may be ſaid of any that make profeſſion of the Goſpell.

Ʋſe. 1 We may herein ſee the cauſe why God ſometimes dealeth ſo ſharply with his own people; Eli, David, Solomon &c. (though eminently in the favour of God,) yet he puniſhed their offences with the Rod, and their iniquity with ſcourges, which made them and their poſterity ſmart, for many generations after.

Ʋſe. 2 O let this move every one that nameth the name of Jeſus to depart from iniquity: every one that profeſſeth the Goſpell to be tender of the name of God, to walk warily, and circumſpectly; very many Profeſſors give Offence, and ſcandall, by thoſe two grand accurſed Luſts of Pride, and Earthly-mindedneſſe, As their gifts and ſome outward advantages, increaſe, ſo (uſually) Pride increaſeth, and diſcovers it ſelfe; And as this filthy venomus Plant growes, and increaſeth in the ſoule, it much hinders, and keepes downe the Plants of grace, where they are, ſo that they become poore, and feeble. And as for Earthly-mindedneſſe, which the Apoſtle calls Idolatry and the Roote of all evill Coll. 3.5. It is of all things moſt unbecoming thoſe that profeſſe to have their Treaſure and inheritance in heaven.

O what a diſhonour is this unto Jeſus Chriſt, as though there were not enough to be had out of the fulneſſe of Chriſt, to ſatisfy the ſoules of his people, but they muſt come for ſupplyes to Creatures: Out of all doubt, thoſe ſoules where this Luſt prevailes, have little, or no Communion with God, let them pretend what they will, for love of the world is (as a holy man ſaies) the very Canker, and Cut-throte of all heavenly-mindedneſſe; So that proud, earthly-minded Profeſſors ſhame the Goſpell, and diſhonour God more than others.

The three and fortieth Obſervation in Nature.

IF fruit-trees are Ingrafted while they are very young, the worke is ſoone done, and is ſcarſe perceived afterwards, whether it be ingrafted or no, otherwiſe then by the fruits. But if the worke be delay'd untill the trees are growen great, and ſtrong, then the worke is more difficult, and manifeſt afterwards, not only by the fruits, but alſo by ſome viſible, and apparent marks upon the tree.

This ſhadowes out unto us, Propoſition ſhadowed. See Obſer. 60. and 62. Jer. 1.5. 1 Sam. 3.19. 1 Kin. 18.12. 2 Tim. 3.15. That

Converſion in youth is not ſo apparent as in elder yeares.

Some are called the firſt houre of the day, and ſome the third, ſome the ſixt, and ſome the laſt houre Mat. 20.1, 2. Some are ſanctified from the womb, ſome early in their youth: others after many yeares. Now for thoſe in whom the ſpirit of God beginnes to worke by meanes of Religious education in Child-hood, and youth, when they come to yeares, they are (uſually) ſubject to doubtings, and feares, about their ſpirituall condition, more than others, when they heare, & reade of ſome who have gone through ſtraits, and difficulties, feares, and terrors, in their New-birth, and cannot ſpeak of any ſuch thing out of their own experience: This is uſually a ground (through their own weakneſſe, and Sathans ſubtilety) of queſtioning their Eſtates. Becauſe the work of grace in theſe, is begunne inſenſibly, and growes up by degrees hardly to be perceived. Mark. 4.27. It ſprings up, and growes they know not how.

But ſuch as are converted after many yeares of living in a carnal unregenerate ſtate, theſe are converted with greater difficulty, and more remarkably, one contrary diſcovers, and ſets off another clearely, and a ſudden change of ſtates, makes the thing more manifeſt.

Any works that have ſmall, and weake beginnings, and that go on but ſlowly, and by degrees, theſe make no noiſe, are ſcarſe perceived; But works that have violent beginnings, and are carried on with power, and ſpeede, theſe awaken every mans obſervation.

The Jaylors Converſion was remarkable, becauſe there was a ſpeedy change wrought, from one ſtate to another, Act. 16. So alſo the Converſion of S. Paul, was a manifeſt change, Act. 9. The like of many others: as both Scripture, and experience ſhew us.

Ʋſe. 1 This may help to ſatisfy thoſe who queſtion their Converſion, chiefly upon this ground, for that they cannot declare (as ſome others can) how, where, and when, they were firſt wrought upon, who yet are certainly ingrafted into thē Stock Jeſus Chriſt. The ſpirit (its likely) beganne early with them, and caſt ſeed into their minds, while they were but of tender yeares, which grew up they knew not how, as our Saviour ſaies Mark. 4.27. The huſbandman bended the Twig while it was young, and tender, and engrafted it, and pruned, and ordered it unto a comely Tree, and made it fruitfull; And the work then was done with more eaſe and leſſe obſervation then it is uſually afterwards.

Such as theſe muſt Labour to ſatisfy themſelves, and make their Calling, and Election ſure, chiefly by trying of their fruits: examining them by the word of God. See Obſerv: in Nature 8. & 22.

The foure and fortieth Obſervation in Nature.

IN a Fruit-tree the Bigg and great Boughes are but a few in Number, in reſpect of the ſmall Boughes, there are multitudes of little ſmall Boughes, branches, and Twiggs upon a Tree, for one great Bough.

Propoſition ſhadowed.This ſhadowes out unto us: That

The great perſons in the world, who are in Chriſt, are but few in number, in reſpect of the meaner ſort.

Wee ſee by too much experience, That the rich, and great ones of the world (for the moſt part) refuſe Chriſt; Their licencious lives, their walking according to the fleſh, ſufficiently teſtify that ſuch who ſo walke, are in a Carnall ſtate, but thoſe that follow Chriſt, as his Diſciples, are (generally) of the meaner ſort of perſons; The Apoſtle is expreſſe in this, 1 Cor. 1.26, 27. Ye ſee your calling, Brethren, how that not many wiſe men after the fleſh, not many Mighty, not many Noble are called. But, Jam. 2.5. God hath choſen the poore of this world, rich in faith, and heires of the Kingdome, which he hath promiſed to them that love him. Joh. 7.48. Have any of the Rulers, or Phariſees beleeved on him? But the Poore receive the Goſpell.

This calls aloud to all great perſons, to try, and examine themſelves, Ʋſe. 1 whether they be in the faith. Leſt they be of the number of thoſe who have their portion in this life.

There is no reaſon any one ſhould envy, or deſire the condition Ʋſe. 2 of Carnall eminent perſons. That ſparke, or blaze of ſeeming glory; may quickly be extinguiſhed in everlaſting darkneſſe.

The five and fortieth Obſervation in Nature.

THe Branches, and Boughes of fruit-trees are toſſed, and ſhaken by the winds, yet there is no danger of their falling while the Roote remaines firme in the Earth.

Hence we learne, That

Although believers are ſhaken by the winds of Temptations, yet they cannot be overturned, becauſe they are fixed upon Chriſt. Propoſition ſhadowed.

We have no promiſe that we ſhall be free from Temptations, toſſings, and ſhakings in this life, but rather are foretold of them: Joh. 16.33. In the world yee ſhall have tribulations, but he of good cheare, I have overcome the world. But we have a ſure promiſe that no Temptation ſhall be too hard for us: 1 Cor. 10.13. The houſe built upon the Rocke, ſhall ſtand againſt all the floods, windes, and ſtormes of Temptations, Matth. 7.24.

The faithfulneſſe, 1 Pet. 1.5. and all the Attributes of God are ingaged for our ſafety, and deliverance: 1 Cor. 10.13. God is faithfull who will not ſuffer you to be tempted above your ſtrength, but will give an iſſue to every Temptation that yee may beare it.

Job, David, Heman and many others; we read, were much ſhaken with windes and ſtormes of Temptations, but yet they were all the while ſafe, they were not overturned, becauſe they were fixed upon Chriſt, they were Rooted in him.

So all the people of God are as Mount Sion, which cannot be removed, but abideth faſt for ever, Pſ. 125.1.

Ʋſe. This is a ground of great Conſolation to believers, in their greateſt Troubles: Though they paſſe through the waters, they ſhall not be drowned, though they walke through the fire, they ſhall not be burnt, Eſay. 43.2.

Though they (as Branches of a tree) are ſhaken and toſſed this way and that way, yet they ſhall not be overturned, becauſe they grow upon the Roote, and their ſtock, or Roote is ſtedfaſt and immoveable.

The ſix and fortieth Obſervation in Nature.

IRregular Buds, or ſhoots of fruit-trees, are eaſily rubbed, or broken off at their firſt putting forth; but if let alone, they will grow great, and ſtrong, ſoe that then it will be far wore difficult to cut, or break them off.

The Propoſition ſhadowed hereby is: That

Propoſition ſhadowed. Sinfull thoughts, and motions in the ſoule, are moſt eaſily ſuppreſt, at their firſt riſing.

If we give way to the motions of Corruption within us, they will grow, & gather ſtrengrh, & be much more hard to maſter, & bring downe, than at their firſt ſtirrings.

Solomon (upon this Accompt) adviſeth to be aware, and to leave off Contention in the beginning, ſo ſoone as it begins to appeare Prov. 17.14. The Children of Myſticall Babilon muſt be daſht in peeces, ſoe ſoone as they are borne.

If a Poole of water begin to break the Bank, its wiſdome to ſtop the breach ſuddenly, els it quickly growes wider, and more hard to be done.

Diſeaſes are more eaſily cured at firſt, then when they have got ſtrength; ſo ſpirituall diſeaſes.

Ʋſe. Its a great point of ſpirituall wiſdome, to watch over the heart, to ſuppreſſe riſings of Luſts, and Corruptions quickly: And therefore let us take and obſerve Solomons advice, Prov. 4.23. to keepe the heart with all diligence, for out of it are the iſſues of life.

The ſeven and fortieth Obſervation in Nature.

FRom one fruit tree are ſometime • taken Grafts for many trees, which being ingrafted upon ſeverall ſtocks, multitudes of other Trees are thereby propagated, and increaſed, which alſo beare ſtore of good fruits.

Propoſition ſhadowed: That

The Inſtructions of one godly perſon, Propoſition ſhadowed. ſometimes are effectuall (by the ſpirit) to the implanting of many into Chriſt.

As one ſinner deſtroyeth much good, Prov. 9.18. ſo (often) one good man is the Inſtrument, and meanes of much good: God makes uſe of him for the converſion of many unto God; He turnes many to righteouſneſſe: Dan: 12.3.

Many Grafts of good Motion, counſels, and Inſtructions, are ſometimes taken from one good man, which take hold, and grow in the minds of many others, as long as they live.

Grafts taken from that excellent fruit-tree, the Apoſtle Peter, were effectuall to the ingrafting of many into Chriſt, Acts 2.37.41. The ſame day there were added unto them about 3000 ſoules: And againe: Acts 4.4. Many of them which heard the word believed, and the number of the men were about 5000. Their Counſels and Inſtructions were ingrafted into their Minds, as the Apoſtle ſpeaks, James 1.21. Receive with meekneſſe the Ingrafted word.

The word takes hold, and rooting in the heart, as a Graft in the ſtock, which growes there, and brings forth fruit: Col. 1.6. The Goſpell is come unto you, and bringeth forth fruit.

Good Myſticall fruit-trees (holy men) afford many good Grafts) Pr. 15.4. a wholſome Tongue is a tree of life, which affords many good Grafts) whereby many other fruit-trees are increaſed of the ſame kind. Trees of righteouſneſſe of the Lords planting, Eſ. 61.3. which beare ſtore of good fruits to the husbandman.

Ʋſe. 1 This ſhould ingage us to ſhew love, and reverence to holy men, not only for that they beare the Image of God upon their ſpirits, and bring forth good fruits But alſo for that they are the meanes of ſo much good to others. Who by their Prayers, Preaching, Printing, Inſtructions, Government, and good examples, are inſtruments, and meanes, of bringing many ſoules to God, of Ingrafting, and multiplying fruit-trees in Gods incloſed Garden.

The eight and fortieth Obſervation in Nature.

FRuit-trees being Ingrafted, they Naturally bring forth good fruits, Becauſe a new, and another Nature (in the graft) is joyned to the wild Plant on which it is Grafted; Notwithſtanding ſome mixture of the Nature of the wild ſtock, yet the Graft overrules, to bring forth good fruits according to its owne Nature.

Propoſition ſhadowed.This is another Similitude of the ſtate of Myſticall fruit-trees, and ſhadowes out unto us this Propoſition: That

Perſons ingrafted into Chriſt, doe naturally bring forth good fruits.

Every regenerate perſon hath two natures in him the divine Nature, and Corrupt Nature. And theſe two Natures act in him all his life time: But notwithſtanding corrupt Principles, the divine Nature prevailes in beleivers, for the generall courſe of their lives.

Ye are partakers of the divine Nature (ſaith the Apoſtle) 2 Pet. 1.4. whereby perſons ingrafted into Chriſt, are carried out to act for God according to that Nature, and ſoe bring forth good fruits Naturally: their fruits taking their denomination from the better Nature.

Believers have the Image of God renewed in them, and his Law written in their hearts, That is knowledg, diſpoſitions, and inclinations carrying them (by a ſpiritually naturall power) to what is holy, juſt, and good, in ſome degree as Adam had in his innocency: ſoe that they Naturally bring forth good fruits, and have a Naturall propenſion, aptneſſe and inclination to the things of God, as unregenerate perſons have to carnall things. And where this divine Principle, or ſpirituall Nature, hath attained high degrees, where grace is at a high pitch, and the ſoule in a ſpirituall frame, there the workings of it are more cleare and apparent. There is a Naturall diſpoſition, affection, and inclination towards God, and the things of God, even to all ſpirituall things, as ſpirituall: Rom. 8.5. They that are after the ſpirit, doe mind the things of the ſpirit.

Notwithſtanding the croſſe workings, and ſtirrings of Corrupt nature, yet (for the generall) the movings, and workings of the ſpirits of Believers, and the fruits they bring forth, are according to this ſpirituall nature. Rom. 8.1. They walk after the ſpirit, and Rom. 7.25. with my mind I ſerve the law of God. The generall courſe of their lives is ſpirituall, or ſpiritually Naturall, as ſpringing from that Myſticall roote, the ſpirit of Chriſt, acting thoſe ſpirituall diſpoſitions, & inclinations which he hath fixed in the ſoule.

This may prove Profeſſours whether they be found or no; let them examine their Principles from which they act: whether Ʋſe. 1 they are acted in the waies of God, from a ſpirituall, and divine Principle within, or from motives, or Conſiderations from without: whether it be not Cuſtome, Examples, Counſells or Commands of men, intereſt in, or engagements of freinds, Praiſe of men, outward advantages, or at beſt, Naturall Conſcience, that moves them, and carries them on in Religious waies.

Hereby we know that the waies of God are eaſy, and pleaſant Ʋſe. 2 waies, for whatſoever we do naturally, we do eaſily, and with delight; It is (in ſome degrees) with the adopted ſonnes of God, as with his Naturall ſonne, in this reſpect, to accompt it their meat and drink to doe the will of their heavenly father: ſo that this is a great encouragement to all, to give up their names to Chriſt, Prov. 3.17 His waies are waies of pleaſantneſſe, and all his paths are peace.

The nine and fortieth Obſervation in Nature.

THere are but few Ingrafted trees in a Countrie, in compariſon of thoſe ungrafted: there are many thouſands in the woods, and waſt grounds, of wild trees, the number of which farre exceeds the number of the trees of the Garden.

The Proportion ſhadowed.

That there are but a few Godly perſons in the world, in compariſon of the number of the wicked. Propoſition ſhadowed.

This appeares expreſly, Matth. 7.13, 14. Wide is the gate, and broad is the way that leadeth to deſtruction, and many there be that goe in thereat. Becauſe ſtraite is the Gate, and narrow is the way which leadeth unto life, and few there be that find its ſo againe Matth. 20.16. Many are called, but few are choſen.

Experience makes this too manifeſt: moſt imbrace this preſent world, and but few deny themſelves, and follow Chriſt: few in the world make profeſſion of Chriſt in compariſon of the multitudes of Idolaters in other Nations: And of thoſe who make profeſſion, how many Hypocrites, to one true hearted Nathaniel?

The godly are in number, as the gleanings of Grapes, when the Vintage is done: Or as the ſhaking of an Olive tree, two or three Berries in the top of the uppermoſt bought, foure, or five in the outmoſt Branches thereof, Eſay. 17.6.

This is a ſad Conſederation, and ſhould make us take up a Ʋſe. 1 lamentation for the ſtate of mankind.

This ſhould ſtirr up every one to labour with all diligence Ʋſe. 2 to make their calling, and election ſure, to know they are of the number of the little flock.

The fiftieth Obſervation in Nature.

SOme wild, and ungraded trees beare fruits very like to thoſ that are Ingrafted in ſhape, and colour, ſo that men often miſtake the one for the other.

This ſhadowes out unto as this Propoſition:

That the works of formall hypocrites are (in many things) very like the worlds of true Chriſtians. Propoſition ſhadowed.

Many Formall Profeſſours have ſpeciall eminent Gifts and abilities, which (it may be) exceede thoſe of ſome reall Chriſtians, they can Preath, Pray, and diſcourſe well, and can make a ſhift to carry themſelves ſo, as to gaine ſome good opinion among men; yea, and paſſe for Sincere Profeſſors.

Who were more exact in their lives (as to outward performances of duties, then the Scribes and Phariſees, in Preaching, Praying, giving to the Poore? &c. and yet our ſaviour charges them with Hypocriſie, Matth. 28.27, 28. Woe unto you ſcribes, and Phariſees, Hypocrites, for ye are like unto whited ſepulchres, which indeede appeare beautifull outwardly, &c. Ye outwardly appeare righteous unto-men, but within ye are full of hypocriſy, and iniquity.

So it is at this day: the fruits of many ſeeming Chriſtians appeare beautifull outward, as if they were the fruits of ingrafted trees, whereas in truth they are but the fruits of wild Trees. Ʋſe. 1

This being ſo we ought to ſet our ſelves to diſtinguiſh fruits that are brought forth, both our owne, & others, that we take not Crabs for Apples; Let us not judg of fruits by their Bulk, or ſubſtance, Beauty, and forme, or Number, but by their Nature, See Obſerv. 40. and quality, their Taſt: A ſpirituall Palate is able (for the moſt part) to taſt the fruits that are brought forth by men: he that is ſpirituall judgeth all things, 1 Cor. 2.15. ſpirituall men have the Law written in their hearts, knowledg, diſpoſitions, inclinations a frame and temper of ſpirit (in ſome degee) anſwerable to the mind of God; This ſpirituall Nature in the ſoule, by the aſſiſtance of the ſpirit of God together with the written word, is the guide of all believers, thereby they judg of good, and evill fruits, of wild, and of Ingrafted Trees, 1 Cor. 2.12.

The one and fiftieth Obſervation in Nature.

SOme grafts are in part prepared by the husbandman in Order to Ingrafting, and yet through neglect, or unskilfulneſſe in Ordering, or hurts by Men, Cattle, hot ſunnes, dry winds, or ſomething els, they are ſpoiled, and never take hold of the ſtocks whereby they ſhould grow to perfection.

This ſhadowes out unto us: That

Propoſition ſhadowed. Some Perſons are wrought upon in part {in ſomethings) like to thoſe that are Ingrafted tnto Chriſt, who yet never attaine to be really united to him.

The ſpirit of God Convinceth the world of ſin, as well Reprobates, as the Elect, they are ſometimes terrified with the apprehenſions of the wrath and juſtice of God for ſin, and may (for a time) lye under the ſpirit of Bondage, and common convictions of the ſpirit, & may have knowledge, & ſome common graces, & reforme in part, & make a Profeſſion; And yet after all, throug negligence, workings of Sathan, and the world, they come ſhort of Chriſt.

The young man in the Goſpell Mat.19. had ſame good beginning, ſome civill righteouſneſſe, & being by Chriſt told what to do more, he ſlinks back from Chriſt, and went his way to his earthly poſſeſſions. So the hearers, Luk. 8.13. they heare the word, and believe for a time, but in temptation fall away. And many of the diſciples of Chriſt, Iohn. 6.66. went back, and walked noe mart with him. alſo 1 Joh. 2.19.Gal. 5.7. Ye did run well, who did hinder? They went out from us &c. ſo many in theſe daies: having begun well, after a while they fall off, and with Demas imbrace this preſent world.

Ʋſe. 1 Let us not haſtily conclude of any ones being in the ſtate of grace, becauſe of ſome beginnings, and progreſſe in a Profeſſion.

Uſe. 2 This ſhould ſtirr up every one to go on towards perfection, not to reſt in beginnings, but to preſſe forward towards the Marke: And to give all poſſible diligence to make our Calling, and Election ſure, and to put that great Queſtion out of Queſtion, whether arm we are really in Chriſt, whether we receive ſap and life from that ſtock to grow, and bring forth good fruits, if ſo; then certainly we ſhall perſevere unto the end.

The two and fiftieth Obſervation in Nature.

THe leaſt, and moſt crooked Ingrafted tree brings forth better fruits, without any artificiall helps, then the faireſt tree with all the art that can be uſed to it, if ungrafted.

This Similitude ſhadowes out unto us this Proportion.

That the meanſt perſon in Chriſt, brings forth better fruits, then the moſt accompliſht unregenerate perſon in the world. Propoſition ſhadowed.

Every believer is acted by the ſpirit of God, and ſpirituall Principles, and all their ſpirituall fruits ſpring from Chriſt their roote, and thence it is that they are of ſuch accompt with God; But unregenerate perſons cannot doe one good worke, cannot bring forth one good fruit, becauſe they have no ſpirituall Principles, they have not the ſpirit of God, as to any renewing ſantifying operations in them, but are whoiy carnall, and therefore whatſoever proceeds from them is ſo, Jo. 3.6. That which is of the fleſh, is fleſh, And Tit, 1.15. To them that are defiled, and unbelieving is nothing pure but even their minds and conſciences are defiled. As from a muddy fountaine flowe impure ſtreames, or from a corrupt Roote ſpring naughty fruits, ſo from the ſpirits of carnall perſons proceed fleſhly operations: The carnall mind is enmity againſt God, Rom. 87 So then they that are in the fleſh cannot pleaſe God, verſ. 8. Their grapes are grapes of gall, their Cluſters are bitter, Deut. 32.32.

But the fruits of believers are ſweete and pleaſant fruits, becauſe they ſpring from the true Vine, Joh. 15. So that the husbandman will come into his garden, and eat his pleaſant fruits, Cant. 4.16.

Hence we may ſee the groſſe miſtake of moſt people in the Ʋſe. 1 world, who value ſpirituall fruits according to bulke, and outward beauty. The Sermons, books, diſcourſe &c. of great men, are for the moſt part cryed up, and had in eſtimation (eſpecially, if they be not only eminent in Place, and Office, but alſo in learning, and Gifts) who yet in the meane time neglect, or ſlight the Sermons, Prayers, books, and diſcourſes of perſons low in the world, and in Gifts, and naturall endowments, though theſe proceede from a gratious heart a renewed nature, and the ſpirit of God, though they have a taſt, a ſavour, and reliſh of the divine Nature, and have a veine of holineſſe running through them, which God himſelfe, and his people, who are moſt ſpirituall, are delighted with. But the naturall man cannot perceive, nor diſcerne the things of God, 1 Cor. 2.14.

Uſe. 2 This may abate the pride of worldly wiſe men, though eminent in all naturall, and acquired abilities, who, like the proud Phariſee, boaſt of themſelves and deſpiſe others, whoſe fruits are farre better then theirs; But know O vaine man, That not he that commendeth himſelfe is approved, but whom the Lord commendeth, 2 Cor. 10.18.

Uſe. 3 This is a ground of great comfort to every gracious heart, though they be never ſo meane and imperfect in gifts, and naturall endowments, yet their Graces may be eminent, and their fruits pretious. Though they be ſmall as the poore widdowes mite, yet they are better, and of more eſteeme with God, then all the great fruits of formall Profeſſours, Mark. 12.41, 42.

The three and fiftieth Obſervation in Nature.

THe thriving roots of a fruit-tree is alwaies ready to give up ſap and nouriſhment to the Branches; and if the Branches, could draw ſap continually, the roote would continually give it.

The Spirituall leſſon ſhadowed.

Propoſition ſhadowed. That Chriſt is continually ready to communicate ſtrength, and refreſhing to his people, and all defects thereof are from themſelves.

Believers receive all their life, and power from Chriſt whereby they doe any thing ſpiritually. And when the ſoule findeth not ſtrength, and refreſhings by reaſon of the ſtrings of Corruptions, and temptations from ſathan, and the world, yet all the while Chriſt is ready to communicate himſelfe, for it is his Office, as well as his Nature, he is appointed of God to give out all ſupplyes to his people, 1 Cor. 1.30. He is made unto us wiſdome, righteouſneſſe, ſanctification, and redemption, The ſoule is ſometimes ſluggiſh, and careleſſe of ſeeking, or entertaining Chriſt, yet Chriſt is ready, and calls for entrance, Behold I ſtand at the dore and knock, if any man heare my voice, and open the dore, I will come in and ſup with him, and he with me, Rev. 3.20. And againe Cant. 5.2, 3. It is the voice of my beloved that knocketh, ſaying, open to me my love, my dove, my undefiled. But how careleſſe is the ſoule of entertaining Chriſt: I have put off my Coate, how ſhall I put it on? &c.

The Apoſtle tels us the Lord is ready, Jam. 4.8. draw nigh to God, and he will draw nigh to you, if we aſke we ſhall receive, if we ſeek we ſhall find, if we knock it ſhall be opened, Mat. 7.7. We find by experience, when we ſeek Chriſt diligently we find him refreſhing the ſoule, quickning, and enlivening of it, but if we neglect him, our ſpirits are dull, our affections grow cold.

Chriſt is ready to give out himſelfe to thoſe that looke after him, at their firſt comming to him, and at all times afterward, Joh. 4.47. He that commeth unto me, I will in no wiſe caſt off. He is the treaſury of all grace, and diſpenſeth grace to his people for all purpoſes, quickning grace, ſtrengthning grace, preventing grace, teaching grace, comforting grace, he is the God of all grace, and is ſtill ready to communicate of the ſame to his people, if they be but ready, & fit to receive it.

It may hereupon be objected by ſome under a Temptation,Ob. O but I have prayed long, and ſought the Lord, but I am not heard, I am almoſt diſcouraged in praying and waiting ſo long.

It is anſwered: The Cauſe is in thy ſelfe, upon one accompt,An. or other; It may be thou haſt diſpleaſed Chriſt by ſome prevailing luſt, it may be thou haſt neglected, and ſleighted his grace, and loving kindneſſe towards thee aforetime, not walking in any meaſure anſwerable thereunto, haſt thou not looked after other lovers in letting the ſtreame of thy affections runne towards empty creatures? Or Chriſt may withhold, to prevent theſe things, or the like, which els would be, that thou knowing how dear it coſts thee to obtaine manifeſtations of his grace, they may be the more prized: Or thy graces have need of trying, and exerciſing, which els being unactive, would be at a ſtand, or decay: there is ſome cauſe or other in thy ſelfe: If need be, ye are in heavineſſe through manifold temptations, 1 Pet. 1.6. ſo that Chriſt is ready to communicate of his fulneſſe to his people, and uſually, the ſoule (being in a good healthy ſtate, and not clouded with luſts, or temptations) ſeeking of him does find him, yea: before his people call he will anſwere, and while they are yet ſpeaking he will heare, Eſay. 65.24.

Uſe. 1 Let this teach us to take notice of the freeneſſe, and readineſſe of Chriſt to communicate of his fulneſſe, that our hearts may be engaged, and enlarged towards him in love, and thankfulneſſe.

Uſe. 2 This is a ſingular encouragement to every beleiving ſoule continually to make out after Chriſt, in all our wants, and needs; for as he hath an infinite ſtore, and treaſury of all grace, ſo he is freely ready to diſpence of it: Let us underſtand our own emptineſſe, and inſufficiency, that we may goe to him, and by faith receive of his fulneſſe. grace for grace, even the ſame ſpirit, and ſame graces, that Chriſt hath in a meaſure.

The four and fiftieth Obſervation in Nature.

FRuit-trees being ordered with ſkill, and diligence, they become abundantly fruitfull, which if neglected, and nature be left to it ſelfe, they will beare but little fruit, or not ſo much, nor ſo good, as with due culture, and ordering.

This is another Similitude, of the ſtate of Spirituall fruit-trees and ſhadowes out unto us this Propoſition: That

Propoſition ſhadowed. By diligent uſe of the meanes of grace Chriſtians attaine great advantages, which through neglect, (or ſleight uſing meanes) would be loſt.

Whoſoever propoſeth an End unto himſelfe cannot (rationally) expect to have it, without uſing fit meanes for attaining of it; ſalvation is that great, and generall end that men ayme at (at leaſt pretend to it) but how can they expect to find it, who neglect, or ſleight the meanes, whereby only it is attained: which is the knowledg of Jeſus Chriſt?

Heaven is not gotten by ſitting ſtill, but by laboring and ſtriving for it, in Gods way; The kingdome of heaven is taken by violence, and the violent take it by force, Mat. 11.12. and Luk. 13.14. ſtrive to enter in at the ſtrait gate. Meanes muſt be uſed with diligence; If we would have wiſdome, we muſt ask it of God, Iames 1.5. And Pro. 22. If he incline his eare, and apply his heart to it, if he cry after knowledg, and lift up his voice for underſtanding, if he ſeeke her as ſilver, and ſearch for her as for hid treaſures; then he ſhall underſtand the feare of the Lord, and find the knowledg of God.

Here muſt be inclining the eare, and applying the heart; here muſt be crying, and lifting up the voice, ſeeking, ſearching, and then ſhall wee find.

Giving all diligence, adde to your faith vertue &c. 2 Pet. 1.5. and againe verſ. 10. Give all diligence to make your calling, and Election ſure: the diligent ſoule ſhall be made fat Prov. 13.4.

But on the other ſide, neglect of the meanes of grace, or careleſſe uſe thereof, looſeth theſe advantages, many ſeeke to enter, but ſhall not be able, ſome ſeeke not at all, others ſeeke but negligently, and ſo find not.

In attaining degrees of Gifts, and Graces, we ſee by Experience, that men of mean naturall parts, by diligence uſe of meanes, grow eminent, and farre beyond others who have better naturall parts, if they be negligent to improve them.

I know meanes are nothing of themſelves, without the concurrence of the ſpirit in them; but as meanes without God can do nothing: ſo, uſually, God without meanes, if men neglect them will do nothing: The diligent ſoule ſhall be made fat: Prov. 13.4 but ſuch as neglect meanes or uſe them negligently, they looſe all and periſh: The deſire of the ſlothfull killeth him, Prov. 21.25. My people are deſtroyed for lack of knowledg: becauſe thou haſt rejected knowledg, I alſo will reject thee, Hoſ. 4.6. they rejected knowledg, in rejecting, and neglecting the waies and meanes of knowledg: ye have ſet at naught all my counſells, and would none of my reproofs: and verſ. 29. they hated knowledg, they would none of my Counſells: that is: they neglected all: therefore God rejected them.

Ʋſe. 1 This ſhewes us the ignorance, and folly of thoſe, who caſt off Ordinances, and meanes of grace: though God hath commanded, and appointed them, as meanes of greateſt advantage to his people.

Ʋſe. 2 This alſo informes us why there are ſo many ignorant, and fruitleſſe perſons in the world: even becauſe they neglect, or careleſly uſe the meanes to know God.

Ʋſe. 3 Let us hence be ſtirred up to a diligent and conſtant uſe of the meanes of grace, not only as to the attayning of grace where it is not, but alſo to the increaſe of grace, where it is wrought, Eſpecially in childhood and youth: I am perſwaded not one of many would periſh, if Parents, and ſuch as have the education of youth (themſelves being Godly) did uſe all good meanes diligently, for the working of grace in their hearts: Its true; the uſe of the beſt meanes will not be effectuall without the concurrence of the ſpirit of God, but where God gives an heart to go on in the uſe of meanes which be has appointed, he will ſurely come (in his owne ſeaſon) and make it effetcuall.

And for experienced well growen Chriſtians, there is no meanes to obtaine great advantages, great meaſures of grace, and glory, like watching over the heart, to keepe it in a ſpirituall frame, corruptions downe, and the graces active, to walke cloſely with God daily in communion with him, to be ſtill acting faith upon Chriſt, not only to receive, and draw all ſupplies from him, but alſo to give, and aſſcribe all unto him. Theſe are fundamentall to all purpoſes: all externall meanes without theſe are to little or no purpoſe.

The five and fiftieth Obſervation in Nature.

IF a young Plant or bough of a tree, be often bended & bowed one and the ſame way, it will after a certaine time grow in that poſture, into which it is ſo often bended, although by the courſe of Nature it would grow otherwiſe.

This ſhadowes out unto us this Propoſition: That

Frequent Acts in things good, or evill, beget habits, Propoſition ſhadowed. and make all ſuch works eaſy to us.

Cuſtome is cal'd a ſecond Nature, it make things eaſy though at firſt they were difficult, and ſuch things are hardly forgotten, or laid aſide; Can the Ethiopian change his skin, or the Leopard his ſpots, then may ye alſo do good that are accuſtomed to do evill? Ier. 13.23.

The Apoſtle Peter ſaies they had their hearts, exerciſed with Covetous practiſers, ſo that they could not ceaſe from ſin 2 Pet. 2.14.

So alſo on the other ſide: Cuſtome in the waies of God does ſtrengthen habits, and make them eaſy to us, not only upon that great accompt, of Communion with God in duties; but alſo every good worke is more eaſy to us in reſpect of uſe, and cuſtome: The waies of God are naturalized to Gods people, by degrees, they become ſpiritually naturall to them. Dayly walking with God and keeping the mind much in a ſpirituall frame, the ſoule will be more and more fixed, and eſtabliſhed in that frame. The frequent uſe of things Naturall, morall, or ſpirituall, will make them familiar to us, when the ſame things to others not accuſtomed to them, are uncouth, and ſtrange.

Let every one beware what cuſtomes they uſe, eſpecially if begun Ʋſe. 1 in youth: When an ill cuſtome is ſpied out, either in the temper of the ſpirit, or outward man, wiſdome to oppoſe it to alter it, as ſoone as may be, for every Act makes it more familiar, and habits will ſteale on, and be dayly confirmed.

Profeſſors had beſt conſider, and beware from what Principles Ʋſe. 2 they Act; leſt Cuſtome be the ſtrongeſt cord that drawes them. Many times when Cuſtome has got ſtrength, it reſembles both Nature, and Grace.

Seeing Cuſtome is ſo ſtrong: This ſhould teach all, as to Ʋſe. 3 beginne good cuſtomes in youth, as ſoone as poſſibly may be; ſo alſo to be frequent in good works, and waies of holineſſe, that ſo by degrees habits may be comfirmed, and ſuch things made familiar to us?

And herein we ſhould conſider what things are of greateſt concernment to us, and be mo ſt frequent therein.

Now Experienced Chriſtians know, That watching over the heart, to keep downe Corruptions, or to ſuppreſſe them at their firſt riſing, And too keep the heart in a ſpirituall, and heavenly frame, and in Communion with God, is a fundamentall thing, and of higheſt concernement in our Converſation.

Therefore to be frequent in Prayer, Meditation, and other duties (wherein the ſpirit of God uſually concurrs) for keeping up of the heart with God, to live in God, to have fellowſhip and Communion with the father, and with his ſonne Jeſus Chriſt, is the wiſdome of a Chriſtian: the more pure the Fountaine is kept, the more pure all the ſtreames will be: According to the temper of the ſpirit of a man, ſuch are thoſe things that proceed from it.

Ʋſe, and Cuſtome in theſe things will make them more eaſy to us; for beſides the immediate aſſiſtance, of the ſpirit, there is the power of cuſtome ſuperadded. All the Actings of Grace (as well as of Nature) are mightily confirmed, and improved by Cuſtome.

The ſix and fiftieth Obſervation in Nature.

FRuit-trees having received ſome hurt (by men, Cattle, or otherwiſe) when the husbandman applies himſelfe to cure ſuch miſcheifes (by his labours about the Roots, and Branches) ſuch Trees uſually are much advantaged thereby (to What they were before) and may be ſaid to have gotten by their former hurts.

This ſhadowes out unto us this Propoſition.

That afflictions, and whatſoever befalls the people of God; the ſame works advantage to them. Propoſition ſhadowed.

Afflictions, and Temptations do not only not deſtroy us, but contrarywiſe (through the wiſdome, power, and goodneſſe of God in ordering them,) they worke profit, and advantage to us. Though they are bitter, and tedious for a time, yet afterwards they bring the peaceable fruit of righteouſneſſe to them that are exerciſed thereby, Heb. 12.11. And againe, 2 Cor. 4.17. your light afflictions which are but for a moment, worke for you a farre more exceeding, and eternall weight of glory.

That great, and generall promiſe, Rom. 8.28. is full to this purpoſe, All things worke together for good to them that love God.

Yea, the advantage is uſually in this life, as well as hereafter.

Ioſeph (an eminent fruit-tree) received much wrong, ſeverall waies, but when the husbandman takes him in hand to heale, and cure him, he does not barely do it, but alſo advance him, he gets by his Baniſhment, and impriſonment.

So Daniel was not only delivered from the denne of Lions, but it was an occaſion of his advancement, The like of Shadrach, Meſhach, and Abednego, Dan. 2.49.

Iob a famous fruit-tree, having been broken, and bruiſed with enemies on every ſide, not a Branch free, yet when the husbandman ſets upon his cure, he recovers him with an advantage, he gained by his loſſes.

David was even overwhelmed with troubles, but obſerve the iſſue, Pſalm. 71.20. Thou haſt ſhewed me great and ſore troubles, yet haſt thou turned, and refreſhed me, &c. Thou haſt increaſed my greatneſſe and comforted me on every ſide.

Yea, when the people of God declare their Experiments, we uſually here them ſay, they have gotten by Afflictions, ſin the worſt of evils, is (by the wiſdome of God ordering it) an occaſion of good to them, as humbling them more than all Afflictions.

And as Afflictions in generall worke good to the people of God, ſo the greateſt worke the greateſt advantages, 2 Cor. 1.5. As the ſufferings of Chriſt abound in us, ſo our Conſolation alſo aboundeth by Chriſt.

Vſe. 1 Theſe things being ſo: let us be patient in Tribulation, Rom. 12.12. This is a maine ground we ſhould be ſo, in regard great and many advantages come by them. He correcteth us for our profit: Heb. 12.10. that we might be pertakers of his holineſſe.

Therefore let us joyne with God againſt our Corruptions, and if ſo, then we may count it all joy when we fall into divers temptations, Iames 1.2.

Vſe. 2 Let theſe things teach us to admire the wiſdome, care and goodneſſe of God towards us, who makes the hardeſt things, the worſt things that befall his people, to worke together for their good.

The ſeven and fiftieth Obſervation in Nature.

THe Husbandman makes uſe of ordinary, and common Tooles, and Inſtruments, about his chiefeſt works in his Garden his knives, lawes, ſpades, and other inſtruments, are not of Gold, ſilver, or coſtly mettles, neither are they carved, or framed by any great Art, but they are plaine ordinary Inſtruments, which he makes uſe of to Engraft his fruit-trees, and to doe his chiefeſt workes about them.

This ſhadowes out unto us, That

God (for the moſt part) uſeth meane and ordinary men, and meanes, Propoſition ſhadowed. for effecting of the greateſt works in the world.

VVhat greater works do we reade of, than the deliverance of Iſrael out Egypt, by ſignes, and wonders, t heir paſſage through the Red ſea, and the barren wildereſſe, over Jordan, and their conquering great nations, and ſettlement in Canaan?

Now God did not uſe ſome great Monarch, as his Inſtrument, but Moſes, who was cald from keeping ſheepe, and made Inſtrumentall in many of theſe great works, and having done much, then Joſhua (Moſes his ſervant) he muſt doe the reſt.

Gedeon, he was but of a poore family and leaſt in his Fathers houſe, Judg. 6.15. being following a meane Imployment, threſhing corne, when God cald him to make him generall of an Army, to worke a great deliverance for his people: which alſo was done by weake meanes; 300 men, Chap. 7.7.

Eliſha was taken from the Plow to be a great Prophet, 1 King. 19.19.

David was following the ſheep when God called him to be King over his people, and paſſed by Eliah31 his brother a more likely perſon. And alſo made uſe of this ſmall and meane Inſtrument (by a poore ſlender meanes) to deſtroy Goliah, a great Giant, and conſequently, a great army of the Philiſtins, 1 Sam. 16.17.

Amos (a heardſman was called to be a Prophet, Chapt. 1.1.

Shepheards were made uſe of, to reveale the moſt joyfull newes that ever was made knowen to the world: the birth of our Saviour, Luk. 2.

The Apoſtles, and many of the diſciples of Chriſt, were meane perſons, and cald from low imployments, to follow the greateſt worke in the world, to preach the Goſpell.

They were not the learned Rabbies, not Eloquent Oratours, nor the diſputers of this world, as the Apoſtle ſpeaks, 1 Cor. 1. but men of low Conditions, theſe were called to preach the Goſpell, for the converſion of ſoules; Not with the inticing ſpeech of mans wiſdome, but in demonſtration of the ſpirit, and of power, 1 Cor. 2.4. Not with wiſdome of words, leſt the croſſe of Chriſt ſhould be made of none effect, 1 Cor. 1.17.

God is pleaſed to effect this, and other his greateſt works in the world, by meane Inſtruments, and meanes, that his owne power may be the more ſeene in them; for if the greateſt, and moſt likely Inſtruments, in the judgment of men, were imployed in the greateſt works, they would take all (or moſt of) the honour to themſelves, and others would give it them. So God ſhould looſe his honour. Yea, God hath deſtroyed, and will deſtroy the wiſdome of this world, by thoſe perſons and things, that the word accompts fooliſh, 1 Cor. 1.27. God hath choſen the fooliſh things of the world to confound the wiſe, and God hath choſen the weake things of the world to confound the mighty things, verſ. 28. And vile things of the world, and things which are deſpiſed, hath God choſen, and things which are not, to bring to nought things that are.

As God hath done, ſo he will do ſtill great works in the world, by meane, and low Inſtruments and meanes: he hath great, and mighty works to bring to paſſe in the Nations, in bringing them into ſubjection to our Lord Chriſt. He will deſtroy Antichriſt, even all that oppoſe him, he will levell the Mountaines, and enlarg the kingdome of his deare ſonne, and ſet up his Throne, and put the ſcepter into his hand to rule the people who have beene diſobedient, he will build his holy City Jeruſalem, and make it a praiſe in the Earth.

And now; How will God doe theſe great things? what Inſtruments will he uſe? will he uſe altogether Golden inſtruments, carved, and polliſhed by art, the moſt eminent men, & of higheſt Place & eſteeme in the world? Surely no: But God hath choſen the fooliſh things of the world to confound the things that are mighty, &c. 1 Cor. 1.27. That is; perſons, and things which carnall wiſe men, in their Iudgment accompt weake and fooliſh, although in the Judgment of God they are otherwiſe eſteemed: for the weakneſſe, and fooliſhneſſe of God, and of his people (as men count weakneſſe, and fooliſhneſſe) are ſtronger, and wiſer, than the ſtrength, and wiſdome of the world, verſ. 25.

A worme ſhall threſh. the mountaines, and beate them ſmall as Chaffe. Eſay. 41.14.15. Surely, a worme muſt be in the hand of ſome mighty one, to be enabled to doe ſuch great things.

Hath not God already done great things in our daies, even before our eyes, by Inſtruments and meanes (time was) very unlikely, and of ſmall accompt with the carnall world? have not weake Inſtruments, and meanes beene like the Cloud that Eliah's ſervant ſaw riſe out of the ſea, at firſt no bigger then a mans hand, but afterwards it covered the whole heavens?

Have not Princes, Lords, and the mightieſt men both in Church, and ſtate, yea whole Nations, have they not been ſubdued by a handfull of men, whom their adverſaries ſlighted, as Goliah did David, ſaying in themſelves, and one to another, we ſhall preſently ſwallow them up? Do not all the Trees of the field know, that the Lord hath brought downe the high tree, and exalted the low Tree, hath dryed up the greene tree, and made the dry tree to flouriſh? Ezek. 17.24.

Many Inſtances (were it convenient) might be brought of men, and meanes, whoſe beginnings were but weake, and ſmall whereby God hath brought to paſſe great, and mighty works.

Beware of deſpiſing meane Inſtruments, Ʋſe. and weake meanes which God for the moſt part makes uſe of, for bringing to paſſe great things. Deſpiſe not the day of ſmall things, Ezek. 4.10. for God will build Ieruſalem not by might, nor by power, but by his ſpirit. Meane and low Inſtruments ſhall be ſtirred up by his ſpirit, and ſhall do his great works in the world, And theſe Inſtruments ſhall be ſure to have the men of the world, with their wiſdome, to ſlight and deſpiſe them, as Sanballat, and Tobia did the Jewes, Nehe. 4.1, 2, 3. what do theſe feeble Jewes, &c? Even that which they build, if a fox goe up, he ſhall even breake downe their ſtone wall. And one reaſon is (beſides the diſagreement of fleſh and ſpirit) becauſe the wiſdome, and ſtrength, and glory of the people of God, is vailed under a low, and meane Condition in the world. And though by their wiſdome they deliver a city, or do ſome great works, yet Eccl. 9.16. the poore mans wiſdome is deſpiſed, and his words are not heard.

Upon the ſame accompt the wiſdome, and works of our Saviour were ſlighted, and neglected, though he did worke as never any did, and ſpake as never man ſpake, Matth. 13.55. Is not this the Carpenters ſonne? verſ. 57. They were offended in him. Even ſo it is now with his Members.

But who art thou, O man! that replyeſt againſt God, in deſpiſing, and quarrelling with meane Inſtruments? What if God willing to ſhew his power, and wiſdome in weake Inſtruments, and meanes, lay aſide, or let alone, more eminent inſtruments, and more likely meanes: wilt thou not give him leave to do what he will with his owne? is thine eye evill, becauſe he is good? Hath he not ſaid, the weak things of the world ſhall confound the mighty? hath he ſaid it, and ſhall he not do it yea, he hath ſaid it, and done it, and he will doe it, untill be performe all his pleaſure, and choſe that oppoſe him ſhall be aſhamed.

The eight and fiftieth Obſervation in Nature.

THough there are many good fruits in an Orchard, yet ſome are more choice and ſpeciall fruits than ſome others, and accordingly are of greater price, And eſteeme among men.

This Similitude ſhadowes out unto us this Propoſition: That

The Prayers, Sermons, writings, diſcourſe, and works of ſome godly men, Propoſition ſhadowed. are much more ſpirituall then of ſome others.

Gods people are of ſeverall ſtandings, and degrees of grace, ſome have ſmall meaſures, ſome greater meaſures of grace, ſome are but babes in Chriſt, others, are ſtrong mwen, ſome fathers, 1 Joh 2. 12.13 ſome have their converſations much in heaven, their ſpirits are much taken up about ſpirituall things, they walke cloſely with God, and have neere, and ſweete Communion with God: they are little converſant with the things below, but are moſt taken up with God, and the things of God; But now others (though godly perſons) walke at a greater diſtance from God, and therefore have leſſe of his Image, they are leſſe changed than others: As the Apoſtle ſaies of Bodies, 1 Cor. 15.30. There an Celeſtiall bodies, and bodies Terreſtiall, ſo it may be ſaid of the Spirits, even of ſuch as are Godly; ſome have their minds much in heaven, by keeping watch over their hearts, and walking in daily communion with God, others though they have the life of grace in them, yet it is very weak, and feeble, they are very much carnall, and earthly. Oh! there is much difference betweene the ſpirits, and lives, of ſome beleivers and ſome others: ſome are filled with the ſpirit, as Stephen, Act. 6.5. A man full of faith, and of the holy Ghoſt, others have but ſmall meaſures of the ſpirit, and their faith and other graces, are but weake, and ſlender: Mat. 16.8 O ye of little faith.

And now; according to the meaſure, and degrees of grace, holineſſe, or Image of God in believers, are all thoſe things that proceede from them; they are more or leſſe ſpirituall. As according to the Forme, and Nature that is in the Materiall fruittree, ſuch are the fruits, that it beares; And thence it is that ſome have better fruits then ſome others. According to the ſpring, or fountaine, ſuch are the ſtreames.

Let this ſtirre us up to ſtrive, and labour after higher, and greater Ʋſe. 1 degrees of grace, and to keepe it active, by conſtant, and cloſe walking with God, that ſo all that proceedeth from us may be accordingly ſpirituall Hereby will be unſpeakable advantages to us: The more holy, and ſpirituall any ſoule is, the more God delights in it, and communicates himſelfe to it, And of higher accompt all the fruits of ſuch a ſoule are, both with God, and his people that are moſt ſpirituall.

The ſpirituall man judgeth all things, he hath a ſpirituall eye, and a ſpirituall Palate to taſt ſpirituall fruits, of what reliſh they are, and according to their ſpiritualneſſe he prizeth them, if his owne ſpirit be in a ſpirituall frame.

The husbandman prizeth a few choice and ſpeciall apples, or other fruits, more than a Buſhell of ordinary kinds: Accordingly does the Myſticall husbandman accompt of ſpirituall fruits, and ſo ſhould we.

The nine and fiftieth Obſervation in Nature.

INgrafted fruit-trees have three great enemies, one from within, and two from with-ut; firſt, the ſower ſap of the ſtocks ſecondly, careleſſe perſons, thirdly, bad aires.

Thi • ſhadowes out unto us: That

Regenerate perſons have three great enemies, one ward, & two outward, Propoſition ſhadowed. the fleſh, the world, and the devill.

Though there are very many pregnant Similitudes between Materiall, and Myſticall Fruit-trees, yet in this particular, there is a great diſſimilitude. That is, the ſtock of the Materiall fruit-tree is by Nature wild, ſower, harſh, and of a bad ſap (a Crab-tree or the like) but the Graft is of a good Nature, taken from ſome choice and ſpeciall tree, which being grafted upon a ſtock of a worſe kind, although it be predominant and rule in bringing forth good fruits, according to its owne Nature, yet it is ſomething imbaſed, and made worſe by the badneſſe of the ſtock.

Now it is contrary in the Myſticall fruit-tree: There theThis is ſo when a believer is ingrafted into Chriſt; but when the word is ingrafted into the heart, then the Similitude holds in this particulars alſo, in that (as in the natural fruit-tree) the ſtock is bad, and the graft good. The heart of man is altogether corrupt by nature, but the word, and ſeed of grace, engrafted, and ſowen in the heart, is perfectly good, and pretious. ſtock, is perfectly good, and pretious, and the Grafts corrupt, and naught; Yet in theſe maine, and principall reſpects (as in many others) the Similitude holds, in that the graft receives all its nouriſhment from the ſtock, and in that there are two Natures both in Materiall, and Myſticall fruit-trees (in the ſtock, and Graft) and both ſtrive one with the other, as all contraries (joyned) doe.

This being premiſed, I proceede with the Propoſition

One of our great enemies is the fleſh, or Corruption of Nature, this is our greateſt enemie, and does us moſt miſcheife, Rom. 7. 21. I find a law, that When I would do good, evill is preſent with me, Gal. 5.17. the fleſh luſteth againſt the ſpirit, &c.

Secondly, the world by its Commands, threats, perſecutions, Counels, Perſwaſions, Allurements, and Examples, is laboring to draw us from God, Joh. 15.19. and 1 Joh 2.16.

Thirdly, the devill like a roaring Lyon goes about ſeeking whom Uſe. 1 he way devoure, Pet. 98.

Hence we may ſee the groſſe miſtake of thoſe who thinke and ſay, they are free from Corruption, which Paul complained of, Rom. 7.17. Sin awelleth in me, and verſ. 24. O wretched man that I am, who ſhall deliver me from this body of death?

I am perſwaded the more ſpirituall any Chriſtians are, the more clearly they ſee their Corruptions, although they are weaker in ſuch than in others. Atoms, or Moſes appeare in the Beames of the ſunne, but not in a dimme light.

Seeing we have three great enemies to encounter with, this Ʋſe. 2 ſhould make us to put on the whole Armour of God, and to ſtand upon our Guard, and watch againſt them.

The ſixtieth Obſervation in Nature.

GRafts before they are joyned to the ſtock, muſt endure (ordinarily) many difficulties, under the hand of the Husbandman, ai cutting off from the Tree, lying by for a time (it may be ſeverall weeks, or months) after that, cutting to the pith, or heart with a ſharp knife, &c. See Obſerv. 62.

This is another Similitude of the dare of Myſticall Fruit-trees, and ſhadowes out unto us this Propoſition.

That the people of God in their Converſion (for the moſt part) go through many ſtraights, Propoſition ſhadowed. and difficulties.

Thoſe whom God intends to Ingraft into Chriſt, the ſpirit firſt convinceth them of ſin, he inlightens their underſtandings to ſee where (and in what caſe) they are by Nature, and of their utter inability to help themſelves out of it: And by degrees cuts them off from all things in themſelves; Their Reaſon, wiſdome, skill, Learning, Gifts, all their duties, and performances, all their own righteouſneſſe, all put together, is but as vanity and emptineſſe, theres nothing in any thing of their own to help them, or do them good, ſo that the ſpirit becomes a ſpirit of bondage to them for a time, letting them ſee nothing but terror, and ſad ſights, A ſtrict Law, or Covenant of works binding them over to Juſtice and wrath, eternall death.

So that hereby they are cut to the heart, and are put upon enquiring and ſeeking which way to get out of this Caſe, Acts 2.37. what ſhall we doe?

Some are kept longer under feares and terrors, and are caſt lower than others, they are brought in ſuch a condition, as that they will be glad to receive Chriſt upon any Conditions; then the ſpirit of God opens their eyes to ſee a way out of their miſeries, then he holds forth Chriſt unto them in the tenders of the Goſpell, Oh how glad is ſuch a ſoule to receive Chriſt upon any tearms, upon any tearmes in the world! Then the ſoule longs, and hungers, and thirſts to be ſatisfied with Chriſt, and accompts all things but as dung and droſſe in compariſon of him. Then the ſpirit of God leads the ſoule (as by the hand) to lay hold upon Chriſt, to cloſe with him, and by little, and little works a perſwaſion in the heart that Chriſt is his, and that he is Chriſts, upon the Accompt of that new, pretious, ſure Covenant of grace; in which are all the glorious ſweete promiſes of the Goſpell included.

Let Profeſſours try themſelves whether ever they found the Ʋſe. 1 caſe to be thus with them, before they had a perſwaſion of the love of God, leaſt they deceive themſelves. Many build their houſe upon the ſands, againſt which when the Raine, and the winds, and floods beate (when Temptations ariſe) it will fall, Mat. 7.27.

Yet it is not with all alike in their coming to Chriſt, ſome cloſe with him upon eaſier tearms than ſome others; howſoever in all that come to Chriſt, there muſt be a ſenſe, and ſight of their miſery by ſin (as they are under the Covenant of works) and their great neede of Chriſt to deliver them from it, and thereupon a deſire to reſt upon him by faith, for Juſtification, and acceptance with God through him. Of this ſee more at large, Obſervation in Nature 25.

The ſixtie one Obſervation in Nature.

THe Husbandman (upon occaſion) praiſes, and commends his fruit-trees, when they beare many, and good fruits; ſome for one property, and ſome for another.

Propoſition ſhadowed.This ſhadowes out to us, That

When the people of God bring forth good fruits, God himſelfe doth praiſe and commend them.

The Lord takes pleaſure in his people, paſſing by their infirmities, and taking notice of what is good in them.

It was a very high commendation that God gave of Abraham, Gen. 18.19. I know him that he will command his Children, and his houſehold after him, and they ſhall keepe the way of the Lord.

God tooke notice of the good fruits that Phynehas brought forth, and commends him, and rewards him, (Numb. 15.11.12. &c.) in that he was zealous for his God. He ſaid of David, That he was a man after his owne heart. So of Moſes, Num. 12.7. My ſervant Moſes is faithfull in all mine houſe. And Nathaniel Joh. 1.47. Behold an Iſraelite indeede, in whom there is no guile,

Particulers neede not be multiplied: one or two ſcriptures may ſerve for more, Rom. 2.29. Their praiſe is not of men, but of God: and 2 Cor. 10.18. Not he that commendeth himſelfe, is approved, but he that the Lord commendeth.

This is much for the comfort, Ʋſe. and encouragement of all that are upright in heart, God will commend ſuch: Though it may be their fruits are none of the faireſt on the outſide in the eyes of men, they have not bulke, nor ſhape, nor colour to commend them unto men, yet being well taſted ſavoury fruits, having the Reliſh of truth, ſincerity, Love, and right ends, the husbandman likes them well, and will commend them even before men and Angels, Matth. 25.24. Well done thou good and faithfull ſervant, thou haſt beene faithfull over a few things &c. enter thou into the joy of thy. Lord, ſo againe verſ. 23.

The ſixtie two Obſervation in Nature.

THere is a great change wrought upon fruit-trees by Engrafting: Before they brought forth ſower and naughty fruits, See Obſerv. 43. and 60. but now pleaſant.

This is another Similitude &c. and ſhadows out unto us this Propoſition.

That perſons by Regeneration have a great Change wrought in them. Propeſition ſhadowed.

All by Nature bring forth bitter and naughty fruits, ſower Grapes, Grapes of Gall, their cluſters are bitter: And there is noe way poſſibly to bring them to beare good fruits, but by engrafting them into Jeſus Chriſt.

Now Regeneration, or implanting into Chriſt, works a great change throughout the whole man, upon all the faculties of the ſoule, and in Converſation. The underſtanding which before was darke, and ignorant of ſpirituall things, then becomes (by litttle, and little) inlightned and apprehenſive of ſpirituall things, Heb. 10.32. after ye were illuminated, &c: The will which before was croſſe and ſtubborne, oppoſing the will of God, becomes (in ſome meaſure) obedient, and inclining to what is of God: and to affect ſpirituall things, as ſpirituall, for themſelves.

The affections, which (before implanting into Chriſt) were cold and dead towards Chriſt, and the things of God, then have heat and life in them, they ſtirre and move after ſpirituall things.

Ʋnregenerate perſons cannot ſee, nor judge of ſpirituall things, no more than of viſible outward objects without light, but when the worke of grace comes into the ſoule, then light ſhines there, Epheſ. 5.8. Ye were ſometimes darkneſſe, but are now light in the Lord: ſo 2 Cor. 4.6.

By this Ingrafting there is a Transforming: a change of the Mind, Rom. 12.2. be ye transformed by the renewing of your mind; there is a new heart and a new ſpirit, Ezek. 36.26.

Ʋſe. This being ſo, it concernes us ſeriouſly to conſider, upon what grounds we build our hopes of eternall life, for except this Change be wrought, except a man be borne againe, he cannot ſee the kingdome of God, John 3.3. what ever we do let us give all diligence to make our calling, and Election ſure: Many deceive themſelves: O what a ſad thing is it to be miſtaken in this great, and moſt concerning buſineſſe, whereon depends our Eternall welfare! There is no ſalvation out of Chriſt, and if any man be in Chriſt he is a new Creature, 2 Cor. 5.17. There are new Principles, and diſpoſitions in the ſoule, contrary to thoſe of Corrupt Nature: conſider it ſeriouſly; and give all diligence to make your calling and Election ſure.

The ſixtie third Obſervation in Nature.

OF one matter or ſubſtance in trees are made ſeverall diſtinct ſubſtances, Of the ſap in Fruit-trees are framed the Bark, wood, Pith, Leaves, Buds, Bloſſoms, ſtalks, fruits, and ſeed: all of them diſtinct, and of divers Natures, & yet formed by one and the ſame ſpirit, and ſap, ariſing from the roote of the tree.

This Similitude ſhadowes out unto us, That

The ſeverall Gifts and Graces in believers, are wrought by the ſame ſpirit. Propoſition ſhadowed.

Gifts and Graces in the people of God differ not only in degrees, but alſo in Nature, and kind (as they are diſtinct Gifts and Graces) yet all of them framed by the ſpirit of God, for the edifying, and building up of his Church.

Some excell in Gifts, yet are but low in Graces, ſome others are weake in Gifts, but ſtrong in Graces: They have a ſtrong ſaith; a fervent love, much humility, invincible courage, and zeale, and would ſooner ſuffer for Chriſt, than ſome others who excell in Gifts.

Theſe things the Apoſtle ſhewes at large, 1 Cor. 12.14. Now there are diverſities of Gifts but the ſame ſpirit, and there are diverſities of adminiſtrations but the ſame Lord, and diverſities of operations, but the ſame God who worketh all in all.

And as in the Materiall fruit-tree al the ſeverall and diſtinct ſubſtances mutually concurre (according to the Law of Nature) to the increaſe, and making up of a faire, and comly fruit-tree, not only for the profit of the Husbandman, but alſo for the increaſe, & multiplying of the ſame ſpecies, or kind, ſo likewiſe do all the ſeverall Gifts and Graces in believers (wrought by the ſame ſpirit) ſerve mutually as well for the enlarging and multiplying the branches of the Vine-tree, the Church of God, as the honour of the Husbandman that planted it.

This points out whither we ſhould go for Gifts, and Graces, Ʋſe. 1 and the increaſe of them, Jam. 1.5.17. they come downe from the father of lights.

Ʋſe. 2 Stronger Chriſtians ought not to deſpiſe, or neglect the loweſt gifts and graces in their brethren, becauſe they are the ſame in kind with theirs, and from the ſame ſpirit.

Ʋſe. 3 From hence the weakeſt believers may take comfort, they have the ſame ſpirit dwelling in them, as the ſtrongeſt Members, yea, the ſame ſpirit that is in the head, who in due time will draw all of them to himſelfe.

The ſixtie fourth Obſervation in Nature.

There are very many Profits, and pleaſures found in the Husbandmans Garden of fruit-trees both to himſelfe and others: fruit-trees bring many Profits to a mans eſtate, Profits to his body, to his Mind, to his name; And there are Pleaſures to all the ſenſes: He alſo invites, and bids his freinds welcome into his Garden, and make them partakers with him of his Profits and pleaſures.

This is another Similitude and ſhadowes out unto us this Propoſition, That

Propoſition ſhadowed. There are exceeding many and great Profits, and pleaſures found in the Church of God.

The Church is compared to a Vineyard, wherein are many choice plants, Eſay. 5.1.2. &c. It is called an Orchard, and Garden of Fruit-trees, Cant. 4 12.13. A garden incloſed is my ſiſter, my ſpouſe, thy plants are an Orchard of Pomegranates with pleaſant fruits.

Mr. Bolton.Now as in Vineyards, Orchards, Gardens, &c. (which are, as a holy man ſaies, as the ſtarrs, and Paradiſes of the Earth) there are many Profits, and Pleaſures found, ſo are there likewiſe in the Church of God.

There are Profits to all purpoſe, 1 Tim. 4.8. Godlineſſe is Profitable to all things, againe, Rev. 3.18. I Councell thee to buy of me gold, that thou maiſt be rich. The people of God are made rich by Chriſt, ſo that they lay up Treaſures, they have a treaſure in their hearts, Matth. 12.35, and treaſures in heaven, Matth. 6.20. God is their father, and all his Attributes are laid out for them; They have an inheritance immortall, and that fadeth not away, reſerved in heaven for them.

They have infinite treaſures, becauſe Chriſt is theirs, and all his fulneſſe.

And as there are theſe Profits found in the Garden of fruit-trees, the Church of God: ſo alſo there are Pleaſures in abundance: all her waies are waies of pleaſantreſſe, Prov. 3.17. As the husbandman invites his freinds into his fruit-garden, to eat of his fruits, and drink of his wines made of them, and to partake of all his Pleaſures there; ſo does the Myſticall Husbandman invite his freinds to partake of the delights that are in his Garden, Cant. 5.1. I am come into my garden my ſiſter, my ſpouſe, I have gathered my mirrhe with my ſpice, I have eaten my hony combe with my hony, I have drunk my wine, with my milke-Eat O freinds, drinke, yea drinke abundantly O beloved!

And as we ſit in Arbours, and under the ſhade of trees in Gardens in ſommer ſeaſon, and eat pleaſant fruits and drinke wines made of them: ſuch delights alſo are in this Myſticall Garden, Cant. 2.3. As the Appletree among the trees of the wood, ſo is my beloved among the ſonnes. I ſate downe under his ſhaddow with great delight, and his fruit was ſweete to my raſt. verſ. 4. He brought me into the Banqueting houſe. And in the banqueting houſe there are pleaſant wines, to cheare, & refreſh the heart, mixed wines Prov. 9.2. wine of the Pomegranate, Can. 8.2. I would cauſe thee to drink of ſpiced wine: of the juyce of my Pomegranate. There is both ſeaſting, and Banqueting in this Garden of fruit-trees, Eſay. 25.6. A feaſt of fat things, a feaſt of wines on the Lees, of fat things full of marrow, of wines on the Lees well refined. There is variety of all dainties, and free welcome, they need not ſpare: the Maſter of the feaſt ſaies freely from his heart: Eat O freinds, drink, yea drink abundantly O beloued Cant. 5.

So then we ſee, there are variety and abundance of Profits, and Pleaſures in the Church of God.

This therefore may be improved for the invitation and encouragement Ʋſe. 1 of thoſe that are yet out of this incloſed Garden to enter into it, thoſe that did never yet feaſt nor banquet with Chriſt there, nor ſo much as taſt of any of his delicates. O let them all take notice of theſe things, and conſider where they are, and what they are a doing. They are now in a dry and barren wilderneſſe, where there is a dearth, a ſcarcity and want of all profitable, and pleaſant things, they are now with the prodigall feeding ſwine, and graſping empty husks to ſatisfie themſelves, being ready to famiſh for want of foode, while they might have bread enough, and the fatted Calfe to feed upon: if they will come into this pleaſant Garden, there they ſhall have a feaſt of fat things, of wine on the lees weel refined.

They ſhall have all that their hearts can deſire, Pſal. 37.5. they ſhall have joy, and peace, and full ſatisfactions, there they ſhall have Chriſt, and all his fulneſſe made theirs: there they ſhall have God for their Portion, in whom they ſhall find infinitely more happineſſe, and ſatisfaction, than in all the Creatures both in heaven and earth. Therefore come into this Garden, now, even now, while it is called to day, and be partakers of the Profits, and pleaſures of it.

Ʋſe. 2 Let all thoſe who dwell in this Garden incloſed, and are partakers of all theſe great priviledges, conſider, and admire the abundant love, and kindneſſe of God towards them, and walke in ſome meaſure anſwerable thereunto. There are ſome of the freinds of Chriſt with whom he feaſts, and banquets frequently: letting them find the powerfull workings of his ſpirit, eſtabliſhing, and refreſhing their ſpirits, in many diſcoveries of his love to them, aſſurance of the pardon of ſin, freedome from Hell, Sathan, the condemning power of the Law, or Covenant of workd, &c. diſcovering to them, that all the waies and proceedings of his providences towards them are in Wiſdome, Love, and Mercy, to the increaſe of grace here, and to fit them for glory hereafter, his ſpirit witneſſing, and ſealing unto them the unchangeable love of God in Chriſt, in the Covenant of free grace, whereby they have an habituall, and well grounded aſſurance of their preſent ſtate of happineſſe, and of their perſeverance in it unto the end; And then an exaltation unto infinite glory, unto all Eternity.

Theſe, and ſuch like, are the diſhes and dainties in the Feaſts, and Banquets that are found in this Garden incloſed the Church of God.

The ſixtie fifth Obſervation in Nature.

THe husbandman does carefully fence his Orchard, or Garden of fruit-trees round about, he makes a Wall, Pale, hedg, ditch or ſome fence or other on every ſide of his Garden, that no Cattle, nor any other enemies may anoy, or hurt it.

This ſhadowes out unto as: That

The Church of God is encompaſſed, Propoſition ſhadowed. and preſerved by God himſelfe.

The Prophet Eſay ſpeaking of the Lords Vineyard, Chap. 5.2. ſaies: He fenced it, or (as it is in the Margent) he made a Wall about it, that is: he himſelfe is about it, Pſal. 125.2. As the hills are round about Jeruſalem, ſo is the Lord round about his people, from henceforth even for ever.

All the Attributes of God are for the ſafty, and preſervation of his people, Pſ. 5.12. With favour ſhalt thou compaſſe him, as with a ſheild: ſo of his power, wiſdome, faithfulneſſe &c. This was the hedg that Sathan ſaw was about Job. chap. 1. • 0. Haſt not thou made an hedg about him, and about his houſe, and about all that he hath on every ſide? 2 Ki. 6.17. There were Charets, and horſes round about Eſha: which were Angels, for the preſervation of Eliſha: as the Prophet hath it Pſal. 68.17. the Charets of God are 20000 even thouſands of Angels: ſo the Angels are ſtill miniſtring ſpirits to all, the faithfull. God gives them a charge to keep his people in all their waies, Pſal. 91.11.

The Church of God is called a Garden, a garden compaſſed, and fenced; Cant. 4.12. a Garden incloſed is my ſiſter, my ſpouſe.

This is ſound, and unſpeakable conſolation to all that feare God. The Power, Wiſdome, Love, Mercy, faithfulneſſe of God, even Ʋſe. 1 God himſelfe compaſſeth them round about: they dwell in God, Job. 17.21. and 1 Joh. 4.16. who, or what then can hurt them, or prevaile againſt them? Souldiers within a ſtrong impregnable Gariſon, neede not feare a beſieging enemy, if they have all things neceſſary, and convenient for them there, ſo the people of God dwell in God in whom is all fulneſſe, Eſay. 33.16. He ſhall dwell on high, his place of defence ſhall be the munition of Rocks, bread ſhall be given him, his waters ſhall be ſure: ſee here the ſafety of ſuch as feare God: The Tower wherein they are, is ſo high that no enemy can poſſibly ſcale it, neither can they undermine it, it is built upon a Rock or Rocks, and they have proviſion enough within, bread and water, by which is underſtood all the fulneſſe of God, given out both in temporals and ſpirituals: ſo that the Gates of hell (all the powers of men, and devills combining together againſt them) ſhall not prevaile over them: nay their enemies ſhall be deſtroyed in their attempts: for God is a Wall of fire round about his people, Zeck. 2.5. and a conſuming fire, Heb. 12.29. all the enemies of God, and of his people ſhall be conſumed by it.

So then; we ſeethe ſafety and happineſſe of all the trees of Gods incloſed Garden, they are implanted into Chriſt, they are incloſed and incompaſſed by God himſelfe, they ſhall be preſerved from all evill, and ſhall want no manner of thing that is good.

All the Attributes of God, even God himſelfe, is a Brazen Wall, a Wall of fire, compaſſing them round about; ſo that nothing ſhall hurt them. And although their enemies (ſometimes) may kill them, yet they cannot hurt them: Though (poſſibly) they may looſe their heads, yet they ſhall not looſe an haire of their head, Luk 21.16, 17, 18. Their loſſe for Chriſt is gaine.

The ſixty ſixt Obſervation in Nature.

WHen the husbandman dreſſeth up his Orchard or Garden, and removes ſuch trees, and plants as are barren, and unfruitfull, or that bear naughty fruits, and plants others in their roomes, that are choice and ſpeciall trees, and gathers out the ſtones, weeds, rubbiſh, and whatſoever is offenſive, and beſtowes much time, coſt and labour, in preparing and ordering all things in his Garden for his profit, and delight, men may judg (by all theſe things) that he intends to come ſettle himſelfe, Propoſition ſhadowed. and dwell there.

This ſhadowes out unto us, That

When God doth purg a Nation, or place from perſons, and things that are offenſive to him, and brings in his owne people, and worſhip in ſtead thereof, this is an evident taken that God intends to dwell there.

God is infinite, and is not included in one place more than another; The Heaven of heavens cannot containe him, 2 Chro. 6.18. yet he is ſaid to dwell in ſome places rather than in others, by ſpeciall manifeſtations of his love and goodneſſe there, more than in other places: When God purpoſed to make the Land of Canaan his dwelling place, he caſt out the inhabitants of the Land, and planted his own people, and his worſhip there: as we ſee at large in the Hiſtory. This Moſes foretold. Exod. 15.17. Thou ſhalt bring them in, and plant them, in the mountaine of thine inheritance, in the place O Lord which thou haſt made for thee to dwell in: and Exod: 29.45. I will dwell amongſt the children of Iſsrael, and will be their God.

When God had Mercy on Iſrael (after a long time of trouble, and deſolation) and comes to dwell among them againe, then he brings downe, and caſts out their enemies, and oppreſſors, and gives his owne people authority, and power over them, as we ſee Eſay. 14.2. They ſhall take them Captives whoſe Captives they were, and they ſhall rule over their oppreſſors. It is God that putteth down one, and ſetteth up another, Pſal. 75.7. I the Lord have brought down the high tree, and exalted the low tree, have dryed up the green tree, and made the dry tree to flouriſh, I the Lord have ſpoken it, and have done it, Ezek. 17.20. when God roots up, or cuts down high, green, flouriſhing trees, but barren of good fruits, and plants choice trees in their ſtead, though low, and deſpiſed in the eyes of the world, this is, that he may dwell among them and walke among them 2 Cor. 6.16. he ſets his Tabernacle there, Levit. 23.12. and takes pleaſure in them, Pſ. 149 4. for the Lord hath choſen Zion, he hath deſired it for his habitation: and ſaith, This is my reſt for ever, here will I dwel, for I have a delight therein, Pſ. 132.13, 14. Ʋſe. 1

This being ſo, that when God beginnes to reforme a Nation, or place, its a ſigne he intends to dwell there, this is a ground of great conſolation to the people of God in England, and other parts, where God hath begun his great worke of Reformation (notwithſtanding many things are yet amiſſe) but eſpecially to ſome particular places,Univerſities and ſome other places. where more remarkable evidences of his preſence are manifeſt in removing fruitleſſe, & unprofitable Trees, and planting in their ſtead many fruitful trees, not only in a private capacity, but alſo in a Publique, many godly Magiſtrates, for the execution of Juſtice, and taking part with thoſe that fear God, in ſtead of curbing, and diſcouraging of them in well doing.

And alſo in reſpect of many faithfull miniſters of the Goſpell, who preach Jeſus Chriſt, and declare the glorious myſteries of the Goſpell in ſtead of blockiſh ignorance, or els doubing with untempered morter: Though all are not thus through the Nation, yet it may be ſo ſaid of many more now than in former times.

Are not ſuch as are put in Authority, and Power in the Nation, of the beſt men? is not the Magiſtracy of the Land of choice Perſons, (ſuch as are moſt fit and capable) of the godly party? at leaſt, it is the endeavour of thoſe in ſupream power, that it may be ſo. And as for the Miniſtry of the Nation, though it have beene (in the generall) very corrupt, & is ſo ſt ll in many place; yet hath there not been in this a great reformation of late yeares, which is ſtill going on among us?

And as the Magiſtracy, and Miniſtry of the Land, are much changed, and reformed, ſo alſo areBy whom God hath wrought of late yeares, even wonders in theſe three Nations; Not to be paraleld in any Hiſtories of former ages, unleſſe by the Wars of Canaan. God hath eminently, & moſt remarkably appeared for us, and that in a courſe & ſcries of his providences, not only in the ſight of his people, but even the enemies themſelves being Judges. Military men; heretofore in corrupt times, the ſouldiery were of the worſt of men, the moſt notorious, deſperatly wicked men under the ſun: whereas now they are of the beſt: men fearing God, very many of them: not only Commanders, and Officers, but alſo common ſouldiers have been, and are men of ſaith, & prayer, as well as courage: ſuch as the good ſouldier the Centurion was, mentioned Matt 8.5. whom Chriſt himſelf commended: and as Cornelius, another Centurion of a band, of whom it is ſaid, that he was a devout man, and one that feared God with all his houſe, Act. 10.2.

And as the Magiſtracy, Miniſtry, & Souldiery are very much reformed, & good men amongſt them all are ſet up, & encouraged, and evill men removed, & diſcouraged; ſo alſo perſons fearing God of all rank • , and conditions are countenanced by the Authority of the Nation: having liberty, & freedome in the worke of the Lord, whereby the Goſpell, & the kingdome of Chriſt, is enlarged, notwithſtanding all oppoſition, or any thing that is yet amiſſe among us.

Are not all theſe things evidences of Gods preſence among us, that he is a coming neerer to us, that the husbandman intends to dwell, and delight himſelfe in his Garden, where he is thus at worke ſo remarkably? Rejoice therefore, and let all the Trees of the field clap their hands: for in ſtead of the Thorne is come up the firetree, and in ſtead of the Brier is come up the Mirtle tree, Eſay. 55.12.13. Solomon ſaies: When the righteous are in Authority the people rejoice, Prov. 29.2. Certainly ſuch as feare God do ſo. And this by the way) may ſerve for a tryall, and touchſtone of mens ſpirituall eſtates; whether they are in the fleſh, or in the ſpirit. Ob.

But it may be Objected: Do we not ſee rather ſignes of Gods departure from us, than of his coming neerer to us? for do we not ſee Errors, Hereſies, and Blaſphemies abound among us, diviſions and contentions in every place?

It is anſwered: Anſw. do we not alſo ſee the Truths of the Goſpell more fully, and generally manifeſted and known, than they have been formerly? the Kingdome of Chriſt is enlarged, and growes daily. There are more Profeſſors of Religion in theſe daies, than in former times; Not only Profeſſors in Hypocriſy, but alſo in truth, and ſincerity. And as Errors, and Hereſies are more awakened, ſo alſo are the Truths of God more cleared; and its certaine, Truth will at length prevaile, & ſilence Error: Truth will ſuppreſſe Errors, & devoure them, as Aarons Rod did the Rods of the Magicians of Egypt, Exo. 7.12.

And as for diviſions and contentions among us, let none think Ʋſe. 2 that ſtrange; for where Chriſt comes to take poſſeſſion of a Nation, or City, or Family, where he was not before, there will certainly be diviſions; Matth. 10.34.35. Think not that I am come to ſend peace on the earth: I came not to ſend peace but a ſword. For I am come to ſet a man at variance againſt his father, and the daughter againſt her Mother, and the daughter in law againſt her mother in law &c. Fleſh, and ſpirit, even in, and amongſt the people of God, will oppoſe each other; there will be diviſions amongſt God own people upon this accompt (they ſeeing but in part, and with different degrees of light) as well as between them, and carnall perſons. Where the ſpirit of God in any of his people ſtrikes at the Corruptions of others, in any reſpect; where their Names, intereſts, and concernments are toucht, this occaſions diviſions, and contentions: All which, God will by his wiſdome, power, and goodneſſe, over rule, and order for the good of his people, making them to ſift, and try things more throughly, that ſo thereby both truth, and Error, may be more manifeſt.

Alſo many things which ſome godly men have heretofore caled Errors, they afterwards (upon examination, and a more full diſcovery of them) imbraced for Truths, and many • hings which good men in former ages never ſaw, not underſtood, are now made manifeſt, and evident to be the Truths of God: the Spirit of God in theſe Goſpell daies: being (according to his promiſe) powred out more abundantly, light is more cleare than heretofore, and conſequently things hid in darkneſſe, myſteries of the Goſpell, are more diſcovered: Though the day, as yet, as to many things, is not cleare, nor dark but it ſhall come to paſſe that at evening it ſhall be light, Zech. 14.6, 7. And the light of the Moon ſhall be as the light of the ſunne, and the light of the ſun ſhall be ſeaven fold, Eſay. 30.26.

And further; In anſwere to the former Objection: Though ſome among us have feares and doubts of Gods departure from us, yet if they do but conſider all things well (weighing one thing againſt another, and looke upon them with a ſpirituall eye, not dimmed with ſelfiſh, worldly intereſts, they ſhall then ſee many more, and more evident tokens of Gods drawing neerer to us in theſe Nations, and of his abiding with us, than of his departing from us: which ought to be obſerved, and thankfully acknowledged by all, as it is by many of his choiceſt ſervants. For certainly, were there the contrary to what we ſee, and have of late yeares ſeene, among us, then we ſhould, and we might indeed accompt them fatall ſignes of Gods departing from us: ſhould we ſee wicked men governe, and have the ſupream power in thoſe Nations; to be choſen, and Commiſſionated in all the great affaires, and concernments among the peoples ſhould we ſee the people of God diſcountenanced, curbed and reſtrained in every place, and the wicked encouraged and upheld, ſhould we ſee the choiceſt miniſters of the Goſpell, and the moſt eminent holy men of all ranks, impriſoned and perſecuted by all the powers of the Nation, as they have been heretofore; ſhould we ſee and behold all the diſpenſations of God towards us, to be a weakning the hands of his people, and giving ſtrength, and rule into the hands of evill men, then indeed we might have cauſe to feare, that God had ſurely a great controverſy with us, and a departing from us; but now while we behold the contrary to all theſe things, why may we not conclude, and expect the contrary?

We ſhould make ſuch a concluſion as Manoahs wife did, when ſhe had ſeene, and obſerved many evidences of Gods favour towards her her husband, and her ſelfe (when he, who ſhould have taught her, had groundleſſe feares, Judges 13.23. If the Lord would have deſtroyed us, he would not have done all theſe things for us.

So; though we are indeed a ſinfull people, worthy to be deſtroyed, yet God having given us ſo many, ſo great, and ſo wonderfull evidences of his grace, and favour, and of his comming to dwell among us, we ought to obſerve them, and thankfully to acknowledge them, with a full confidence that God will abide with us, and no more depart from us.

There is a time, and that at hand, when the Church of God ſhall be ſo free from the power of Antichriſt, as never to be any more ſubject to him: God will make his Church an eternall excellency, and the daies of her mourning ſhall be ended. Eſay 60.15, 20. and Eſay 62 4. According to the Propheſy in Dan. 7.22. The time came that the Saints poſſeſſed the Kingdome: and Rev. 5.10. We ſhall raign on the earth. God hath begun to fulfill this word, which ſhall go on to the ends of the earth: his Name is ingaged in it, and he will do great things for his people, though they are unworthy, yet for his own great Names ſake. The two Witneſſes being now ariſing, as it is the Judgment of many pretious Saints that they are, the Church will be more, and more glorious, notwithſtanding all oppoſition.

Seeing it is a ſigne that God is comming neerer to us, and that he will dwell among us, when he ſupplants carnall men, and carnall things, and ſets his owne people, and worſhip in their ſtead, then Ʋſe. 2 thoſe whom God hath ſet and planted in the rooms of others, in higheſt places for the government of the Nations, in the Ʋniverſities, and all the Land over, theſe perſons have a ſpeciall Obligation upon them to bring forth better fruits than their Predeceſſors upon ſeverall accompts; firſt, that the Husbandman, who planted them; may have the honour of his worke. Secondly, for their own ſakes, and thoſe with whom they lives for in caſe they bring forth as bad fruits, as thoſe trees in whoſe roome they grow, it will provoke God againſt them; but when God likes of, and delights in the fruits of his people, he will then continue his preſence with them, which is their life, happineſſe, and glory; he will then delight to walke in his garden, and eat his pleaſant fruits, Cant. 4.16. and ſay, this is my reſting place, here will I dwell for I have a delight therein, Pſal. 132.13.14.

The ſixtie ſeventh Obſervation in Nature.

THe ground of ſome Orchards is not levell, but ſhelving or declining; ſo that ſome part of the ground is higher than the reſt, and accordingly ſome of the trees grow upon higher ground than ſome others: Now tht husbandman values not the fruit-trees (at all, the more for thar ſcituation, he eſteemes not thoſe on the higheſt ground, more than thoſe on the loweſt ground, but he priſeth his Trees according to their fruits: His care for his trees on the loweſt ground is as much (and ſometimes more) as for thoſe on the higher ground.

Propoſition ſhadowed.This ſhadowes out unto us, That

The free love and care of God is as much towards his people in the meaneſt, outward condition, as towards thoſe who are moſt eminent in the world.

The great Myſticall husbandman hath a large Orchard, he plants his Fruit-trees where he pleaſeth over all the parts of the world; and ſome of them are planted on high, and ſome on low grounds, which he valueth not according to their Eminency, or meaneſſe (that with him is not conſiderable) but according to the truth, and ſincerity of their hearts, according to their fruits: Poore Lazarus, and rich Abraham, are both cared for, and beloved of God, one as well as the other: The poore widdow Mark. 12.42. (that was able to make but one farthing in all the the world) ſhe, and her offering was as well accompted of as King Davids, Solomon, or others of higheſt ranke; he reſpecteth not perſons 2 Cor. 19.7. and againe Rom. 2.11. There is no reſpect of perſons with God: He will take the ſervants part (in any juſt cauſe) as ſoon as the Maſters, Ephe. 6.9. He that doth wrong, ſhall receive for the wrong that he hath done, and there is no reſpect of Perſons, Col.2 3.25. 1 Pet. 1.17.

God hath the ſame accompt of the poore, as of the Rich; of the Bond, of the free, if Believers, Rom. 10.12. There is no difference between the Jew, and the Greek, for the ſame Lord over all, is rich unto all that call upon him: So againe, Rom. 3.22. He accepteth not the perſons of Princes, nor regardeth the Rich more than the Poore, Job. 34.19.

The ſerious conſideration of this may be a good meanes to keepe the ſpirits of thoſe humble, who are of the higheſt rank Ʋſe. 1 among Believers; and that they deſpiſe not, nor neglect their brethren in a lower rank: Though they are planted on the higher ground, in the Garden of God in any place of power, or authority over others (and upon that accompt honour, reverence, and ſubjection (as God requires) is due unto them from their brethren, and fellow-Members of an inferior ranke) yet the the ſame beares no weight in the accompt of God: All the Nations of the Earth, are but as the drop of a bucket, or as the ſmall duſt of the Ballance, in the eye of God, Eſay 40.15. How ſmall then are a few men of one Nation, though they may be as mighty hils and Mountaines in eminency, in the ſight of men?

All men naturally have a Principle of pride in them, but none are in ſo much danger of it, as thoſe perſons (though godly) who are ſet above others, in Church, or Common-wealth: and therefore they have the more neede to be minded of it, that they may be aware of that moſt prevailing Corruption, which puts the Creatures at a diſtance from God, Paul himſelfe had need of ſomething to ſuppreſſe it, leſt he ſhould be exalted above meaſure, 2 Cor. 12.7.

Hence we may gather; That believers of the loweſt ranke in outward reſpects, have as great, and as many Priviledges in all Ʋſe. 2 Church Aſſemblies as thoſe of the higheſt ranke; whether it be to ſpeake, or hear, or partake of any Ordinance for their profit, and edification: ſo that due reſpect towards ſuperiors, be obſerved.

Thirdly: Let all believers of the loweſt ranke walke chearefully, Ʋſe. 3 notwithſtanding any ſleighting, or neglects from ſuperiors. Thou that are now under, and below many of thy brethren for a moment, maiſt be above them hereafter to all Eternity.

The eightieth Obſervation in Nature.

THoſe Fruit-trees which have the influence of the ſunne continually, they flouriſh with leaves, bloſſoms, and fruits continually, as it is in the Eaſt, Sr Wa: Rawley. 1 Book. 1. part. Ch. 3. §. 9. 10. pag. 64. 68. Propoſition ſhadowed. and Weſt Indies: there the ſun is all the yeare long, giving forth his heat, and warmth, and never going a far off (ſo as to make a winter) as in theſe Northern parts of the world, ſo that fruits-trees there flouriſh with leaves and bloſſoms, green, and ripe fruits all the year long.

This is another Similitude of the ſtate of Spirituall Fruit-trees, and ſhadowes out unto us, That

Believers who daily walke with God, having the light of his countenance, and conſtant communion with him, ſuch are abundantly fruit full.

Although every believer is ingrafted into Chriſt, and draws ſap and vertue from him, and hath the countenance of God towards him, and the influences of the ſpirit to cauſe fruit-fulneſſe, yet not all alike: there is great difference in the degrees of Gods manifeſting, and giving out of himſelfe to his people. God is a ſun to his people, and he ſhines upon ſome but ſeldome, and clouds himſelfe againe and withdrawes for a time, and then a winter comes upon that ſoule. But he is pleaſed to ſhine upon ſome others more conſtantly, and they have an habituall enjoyment of God, after ſome ſad and darke times of the ſpirit of bondage, and deſertion in the former part of their lives, when they have againe laid hold on their beloved, they will not let him goe; and he is as willing to ſtay with them, ſo that they have a conſtant enjoyment of God, walking daily in communion with him, I meane, for the maine courſe of their life, though the ſpirit be not alwaies in a like frame, and conſtant temper every houre of he day, which none can expect whil'ſt we are in the fleſh: Yet as to the generality of their lives, the ſun is neere, and diſcovers himſelfe clearly and apparently to the ſoule. The workings of the ſpirit of God, are manifeſt, evident and cleare to the ſoule: the ſoule acts upon God, and God upon the ſoule, there are reciprocall acts upon each other daily, frequently. The ſpirit of God witneſſeth, and ſealeth to the ſoule the ſure and unchangeable love of God in Chriſt, and the ſoule ſets to its ſeale alſo, that God is true, gratious, pretious, and ſaies to God (with a lively faith) thou art he whom my ſoule loveth, thou art my portion, my Treaſure, my God, and Saviour, my all through Chriſt. God acts upon the ſoule, and ſaies, thou art mine, I have choſen thee, and will never leave thee, nor forſake thee; and the ſoule acts upon God againe, and ſaies, thou art mine, thou haſt made me to chuſe thee, and I will love thee, and ſerve thee, and praiſe thee, and joy in thee for ever. Thus with infinite Acts of this Nature is this Communion continued (in daily walking with God) whereby ſuch ſoules are ſo revived, filled and ſatisfied, that they are abundantly fruitfull, and bring forth fruits continually.

Theſe trees are continually green and flouriſhing with leaves, bloſſoms and fruits: ſuch a one (as the Prophet ſaies, Jer. 17.8.) He ſhall be as a tree planted by the waters, and that ſpreadeth out her Rootes by the River, and ſhall not ſee when heat cometh, but her leafe ſhall be greene, and ſhall not be carefull in the year of drought, neither ſhall ceaſe from yeilding fruit. And Pſal. 1.3. He is as a tree planted by the rivers of waters, his Leafe ſhall not wither, &c. The righteous ſhall flouriſh like a Palm tree, the moſt beautifull and excellent of all trees, and which is continually green and fruitfull, becauſe it growes in thoſe parts where the ſun is continually neere it.

Now by the Rivers, waters, ſun, dewes, rimes, &c. we are to underſtand the manifeſtations of God, the influences of his ſpirit, Hoſ. 14.5. I will be as the dew to Iſrael; and then it followes, he ſhall grow as the Lilly, and caſt forth his roots as Lebanon, verſ. 6. his branches ſhall ſpread, and his beauty ſhall be as the Olive tree: I will be dew, and raine and ſunſhine and then they ſhall be as the Olive tree, or as the Palm tree, which are allwaies greene, and fruitfull.

So that ſuch Chriſtians as live under the dewes, and droppings of heaven, and have the ſun ſtill ſhining upon them in their daily walke, and Communion with God, they are abundantly fruitfull. This our Saviour himſelfe tels us, Joh. 15.5. He that abideth in me, & I in him, the ſame bringeth forth much fruit. This abiding in Chriſt, is to abide, and continue in Communion with him, by daily acting all the graces: ſuch as walke ſo bring forth much fruit.

Ʋſe. 1 Theſe things being ſo, we ſhould hence learne to keepe cloſe to God, and daily to walke with him, to lay out our ſelves diligently by Prayer, Meditation, publique Ordinances, viewing over all experiences, and former manifeſtations of the love of God in Chriſt towards us, &c. to gaine, and keep the light of Gods countenance, and cleare evidences of his love, the lively, and conſtant, or frequent actings of his ſpirit in us; that by this ſunſhine, dew, and raine of heaven, his fruit-trees may be continually greene, and flouriſhing, with bloſſomes, and fruits. This and no other, is the way to be abundantly fruitfull, whereby we may bring much glory to God and gaine infinite advantages to our ſelves for when the ſoule by theſe things is put into an heavenly, and ſpirituall frame and temper, then the pleaſant fruits flow forth abundantly: when the North and South winds of the ſpirit awake and blow upon the Garden, then the ſpices thereof flow forth, Cant. 4.16.

The ſixty ninth Obſervation in Nature.

THe Husbandman does not only Graft his fruit trees, but alſo Orders them from yeare to yeare, many other waies, by Pruning off all irregular and fruitleſſe branches, weeding, watering, baring the roots, ſometimes laying good ſoyles to them, and ſometimes abates of their too full and fat nouriſhment, doing divers other things for the good of the trees in order to fruit-bearing.

Propoſition ſhadowed.This ſhadowes out unto us, That

God doth not only engraft his people into Chriſt, but orders them in all other reſpects alſo, to make them abundantly fruit full.

Materiall fruit-trees (through the fatneſſe of ſoyle) do frequently ſhoote forth ſtrong and big branches, cal'd proud ſhoots, and bring forth great, faire, broad leaves: but ſuch trees bring forth but few and ſmall fruits. In ſuch a caſe the Husbandman deprives them of ſome part of their fat feeding, and put unto their roots ſome ſand or barren earth in ſted, and cuts off the proud ſhoots.

So it is with the people of God: although they are Ingrafted, yet unleſſe the husbandman looke to them they will often (through proſperity and abundance) ſhoote forth many branches of pride, lofty and high Imaginations, and conceipts, and content themſelves with bringing forth fair, broad Leaves of ſhewes and profeſſions, Ceremonies, formes, and ſomething thats outward, but bring forth (all the while) ſmall, and few fruits: So that becauſe this too full feeding with the fine flower, hony, and Oyle of proſperity cauſeth them to abate of their fruit-fulneſſe,Ezek. 16.13. therefore the huſbandman will deprive them of ſome part of it: as we ſee, Eze. 16.27. I have diminiſhed thine ordinary foode; and in ſted thereof makes them feed upon the bread of adverſity and water of affliction: Ezek. 30.20. whereby they become more fruitfull.

The husbandman alſo prunes his fruit-trees: John 15.2. He purgeth them, that they may bring forth more fruit.

Thereby they are full of mercy, and good fruits, Iam. 3.17. all his corrections (through his wiſe, and gratious ordering) bring forth the peaceable fruit of righteouſneſſe, Heb. 12.11.

When the corrupt ſtock of Nature ſprings forth, he cuts them off, Ezek. 27.8. In meaſure when it ſhooteth forth, thou wilt debate with it. His rough wind, verſ. 8. blowes upon them, and this is his end, verſ. 6. By this ſhall the Iniquity of Iacob be purged, and this is all the fruit, to take away his ſin.

The husbandman alſo (in caſe of inconveniences by too full feeding) ſtrikes into the body (or Maſter roote) of the tree,Theoph. Lib. de cauſis Plant • cap. 18, 19. a Pin of Iron, or hard wood, that the ſuperfluous ſap may run out: So Paul was ordered, 2 Cor. 12.7. There was given him a thorne in the fleſh, leſt he ſhould be exalted above meaſure. See alſo Ezek. 28.24. He calls for the Northwind of afflictions, as well as the ſouthwind of conſolations, to make fruits abound, Cant, 4.16.

The people of God by Experience find theſe things profitable.

This ſhould make us not only patient under all afflictions, and orderings of God, but alſo to be thankfull for them: Ʋſe. let God (the wiſe and gratious Husbandman) have praiſe from us, who pruneth and correcteth us for our profit, to be partakers of his holineſſe, to bring forth much fruit to his glory, Heb. 12.10. Joh. 15.8.

The ſeventieth Obſervation in Nature.

NAturall Fruit-trees grow every yeare ſtronger, and ſtronger; every year the Branches put forth, and enlarge themſelves more or leſſe, they ſpread wider, and higher, and ſtronger untill their attaine their naturall bigneſſe, and are thereby more able to reſiſt ſtrong winds, and more out of the reach of Cattle, and common enemies.

This is another Similitude of the ſtate of ſpirituall fruit-trees, and ſhadowes out unto us this Propoſition, That

The graces of believers increaſe daily in ſtrength, whereby they are more and more able to reſiſt ſpirituall enemies. Propoſition ſhadowed.

After believers are ingrafted into Chriſt their Roote and ſtock, they from thence forward receive ſap, and life, and power from him, whereby they are acted in all duties, whereby they increaſe, and get ſtrength from day to day, Pſ. 84.7. they go from ſtrength to ſtrength: being ingrafted into Chriſt, we are eſtabliſhed, ſtrengthned, and built up in him, Col. 2.7. And Eph. 4.15. We grow up in him in all things which is the head, even Chriſt, verſ. 16. from whom the whole body fitly joyned together, and compacted, by that which every joynt ſupplyeth, according to the effectuall working in the meaſure of every part, maketh increaſe of the body unto the edifying of it ſelfe in love.

Paul and Apollos were Inſtrumentall in Planting and watering, God gave the increaſe, 1 Cor. 3.6.7. The whole body of Chriſt increaſeth with the increaſe of God, Col. 2.19.

To him that hath ſhall be given, and he ſhall have abundance, Mat. 25.29. His brooke ſhall become a River, and his River ſhall become a ſea. As Materiall fruit-trees ſhoote upwards, and extend their branches yearly, ſo do the Myſticall: if there be but a carefull uſe of meanes, Phil 3.13. This one thing I do, forgetting things that are behind, and reaching forth unto thoſe things that are before, I preſſe towards the marke &c. Graces being at firſt but as a graine of muſtard-ſeed they increaſe unto large branches, Matth. 13.31.

Every Act both in Nature and grace, doth ſtrengthen the habit: and according to the frequency and vigor in acting, ſo the habit improves; if the Acts of grace be but ſeldome, and but weake, the Habits, and Principles grow, but ſlowly: And when Acts ceaſe for a time (as in ſome Temptations) yet the habits, ſeeds, and Principles lie ſecret, and ſure in the ſoule, and will (as heat pent up, and ſmoothered for a time) breake forth afterwards more ſtrongly, and will enable the ſoule to trample upon all enemies.

The uſe of this may be to diſcover who are really in Chriſt. Ʋſe.

As there is an increaſe in all the Members, and parts of Children (if in health) ſo in the ſpirituall man. Epheſ. 4.16. according to the effectuall working in the meaſure of every part, maketh increaſe of the body: As it is thus of the Church: ſo alſo of every particular Member of it.

Now this increaſe is not in all alike, nor at all times to be perceived in any one perſon, but differs according to Talents of grace at firſt received, and alſo according to the operations of the ſpirit, and according to the meanes, and helps that Chriſtians have, and uſe in the courſe of their lives.

Therefore labour to diſcerne an increaſe.

And leſt ſome weake ſoules ſhould ſtumble at this, and queſtion the truth of all, becauſe they diſcerne not an increaſe of grace in themſelves, but rather a decay, becauſe they find not now ſuch vehement workings of affection, nor ſuch enlargedneſſe of heart as ſometimes heretofore: Let ſuch conſider, that God ſometimes withdrawes, that they may be ſenſible of the different ſtates, tempers, and frames of their ſpirits, which may be made uſe of as a ſpeciall evidence of ſpirituall life.

Secondly: ſtrength of grace conſiſteth not in the enlargedneſſe of the affections in duties (which is uſually moſt in young Chriſtians) but in a ſolid, well grounded faith, knowledg, experience, and cleare apprehenſions of the love of God in Chriſt, theſe (more or leſſe, if we are diligent in the uſe of meanes) grow to the laſt; though there are (in ſome Chriſtians) ſome interruptions, through Trials and temptations, which yet God doth order for their advantage.

The ſeventy firſt Obſervation in Nature.

SOme fruit-trees that are but weake, crooked, and uncomly Trees, that have little beauty, in reſpect of ſhape, and colour, &c. they are (notwithſtanding) more profitable, and bring forth more pleaſant and more uſefull fruits, than many faire, tall, and beautifull trees. To inſtance in the Vine, Ficus & uvae inter fructus autumnales principatum obtinent. Propoſition ſhadowed. and the fig-tree; what trees are ſo low, crooked, weake, of ſo deadiſh coloured outſides, as they, which yet yeild the moſt refreſhing, pleaſant nouriſhment? Many high, ſtrong, beautifull trees are farre ſhort of them in worth, and goodneſſe.

This Obſervation ſhadowes out unto us, That

Many perſons of a low ranke, and but of deſpiſed parts, do yet bring forth more profitable fruits, than many others eminent in gifts, and outward reſpects.

Many of the Saints (in their meaſure and proportion) are as their Lord and Saviour, of whom it is ſaid, he hath no forme nor comlineſſe, there is no beauty that we ſhould deſire him: he is deſpiſed, and rejected of men &c. Eſay. 53.2.3. and yet who brought forth ſuch fruits as he? who (beſides that great, and maine worke for which he was ſent) went daily about doing good, & did alwaies that which was pleaſing to his father, Joh. 8.29. As he was deſpiſed, and rejected of men, for the holineſſe and ſpirituallneſſe of his doctrine, and life, as well as for his meaneſſe in the world; even ſo are many of his people at this day: And ſo it was (too) in former times; Were not the Apoſtles and diſciples of Chriſt, of a low ranke in the world, taken from meane imployments, whoſe naturall parts had little improvement by humane Learning, which cauſed the proud Phariſees to deſpiſe, and reject both them and their doctrine, and yet who brought forth the beſt fruits, they, or the Phariſees?

That great fruit-tree (mentioned Luk. 18.11.) which was growen (in his owne conceipt, and its like in others too) as high as heaven, and ſpread large, yet his fruits were not accepted; as the fruits of the poore, low, deſpiſed ſhrub, the Publican, who came far ſhort of the Pharaſes in outward reſpects.

That of the Apoſtle 1 Cor. 1.27, &c. is a ſufficient proofe for this point. The fooliſh things, the weake things, the baſe things, the deſpiſed thing: The perſons and things, their Gifts and endowments, their Judgments and actings that the worldly, and carnall wiſe men, and ſome ſpirituall men very carnall in their Judgments and waies, account fooliſh, weake baſe, and altogether deſpiſe, and trample on, theſe, even theſe, are of more eſteeme with God, and are more profitable in his Church, than many perſons and things eminent in the world, and of higheſt eſteeme among men.

Learn then to judg, and eſteeme of perſons and things, Ʋſe. of Trees, and fruits as God doth: judg righteous Judgment; looke upon things with a ſpirituall eye, and taſt them with a ſpirituall Palat: God expects now that his people ſhould be more ſpirituall than in former times, that they ſhould come off more from Externals, whereon former ages have ſo much ſtood Goſpell worſhip, and converſation, is more in the ſpirit, than many (even of the godly) are yet convinced of; The plaine ſimplicity of the Goſpell, in the delivery, and manifeſtation of it to others, is deſpiſed: Perſons who preach and publiſh the Goſpell (and cannot but ſpeake the things they have heard and ſeene) are neglected, deſpiſed, and cried downe, Acts 4.20. unleſſe they come adorned with eminent Gifts, Humane learning, and other externall qualifications, which the fleſhly wiſdome of men eyes more than the ſpirituall, ſavory, well taſted fruits they bring forth, to the refreſhing, and feeding the ſoules of men to eternall life. One of theſe poore, low, deſpiſed, ſpirituall trees (without forme, or comlineſſe in a carnall eye) brings forth more good and profitable fruits, than an hundred of ſome of thoſe who come with externall Ornaments of Titles degrees, tongues, excellency of ſpeech and Its true indeede; humane learning, and eminent parts are excellent, and of ſingular uſe in the Church of God, if ſanctified, if in regenerate perſons (eſpecially in ſuch who have alſo great meaſures of grace, to make all ſubſervient thereunto) othewiſe all is uſed, and turned for ſelfe, and ſiniſter ends and purpoſes, and againſt Chriſt. Humane wiſdome, which the Apoſtle (who had more Learning than they) car'd not for in his Miniſtry, 1 Co. 2.1, 4. My ſpeech and my preaching was not with the enticing words of mans wiſdome, but in the demonſtration of the ſpirit, and of power.

Plaine experimentall diſcourſes of ſpirituall, holy men, but of ordinary gifts, about Chriſt, and his kingdome, are for the moſt part, more profitable (amongſt the vulgar ſort of people) than the diſcourſes of learned men, about the ſame thing: One reaſon (beſides the ſpeciall preſence of the ſpirit) may be, becauſe the Matter, Method, and expreſſions of ordinary gifted perſons, are all ſuted, and fitted to Common capacities, they expreſſe themſelves in words eaſie to be underſtood: as the Apoſtle ſaith, 1 Cor. 14.9. They ſpeak to men (as the Apoſtles in their time) in their own Language: therefore things have the more eaſy, and ready entrance, and admiſſion into their ſpirit.

Whereas perſons of high attainments in Gifts (moſt commonly) ſpeake (as the Apoſtle ſaies) into the aire, in an unknowne Tongue, as to vulgar underſtandings, when (perhaps) they think they ſpeake plainely.1 Cor. 14.9.

Now beſides what has been ſaid, continuall experience proves theſe things abundantly. Therefore let not Morall Gifts, and attainements be over valued, while the ſpirit of Chriſt, and his graces are neglected.

The ſeventie ſecond Obſervation in Nature.

THe Husbandman expects fruits from all his Fruit-trees, he will not approve of any one barren-tree in his Orchard: Though he lookes not that all ſhould beare alike, yet he will not indure any fruit-trees that are not fruit-full, or ſome way or other profitable to him.

Hereby we are taught: That

God will not allow an idle perſon; but expects every one ſhould be profitable in his place. Propoſition ſhadowed.

The world is Gods great family, and he will have no one idle, but every one (that is able to labour) ſome way, or other imployed in that which is good; And therefore he beſtowes upon every one a Talent at leaſt, upon ſome two, upon ſome more: ſome Gift, or Gifts of body, or mind, or both, which they ought to imploy, and improve for the honour of their Lord and Maſter, and good of their brethren. A day of accompt is coming and hard by, when there will be a ſad reckoning for all idle perſons, Matth. 25.26. thou wicked and ſlothfull ſervant; caſt ye the unprofitable ſervant into utter darkneſſe, verſ. 30. No one is exempted from a particular calling, or labour, 1 Cor. 7.20. Let every man (ſaith he) abide in the ſame calling wherein he was called.

Paul could not abide an idle perſon, he would not allow a man meate unleſſe he would worke; if able, 2 Theſ. 3.10. Thus we commanded you, That if any would not worke, neither ſhould he eat: we muſt worke either with the hand, Auguſt. de Op. Mona. Lib 2. or with the mind: Laborant qui mente operantur. We command you (ſaith the Apoſtle) worke with your own hand, 1 Theſ. 4.11. And againe, Epheſ. 4.28. Working with his hands the things that is good, that he may have ſomething to give to him that needeth.

The ſpirit gives Gifts diverſly, but the end is to profit withall, 2 Cor. 12.7.

Such as have Gifts, and Talents, and uſe them not, are like Idols who have eyes, and ſee not, ears, and heare not, hands, and worke not, feet, and walke not, Pſal. 150.5.6.7.

Hence we ſee the ſhame, and danger of many perſons in the world: Ʋſe. 1 eſpecially of the richer, and greater ſort; who having ſeverall Gifts, and Talents beſtowed on them, are (notwithſtanding) idle and unprofitable, letting their parts ruſt, and lye hid in a napkin: Though they have rich Revenues to live upon, yet they ought to labour for God, his Church, and the Common-wealth: Nemo ſibi natus. Every man is a Member of the body Politique, and ought to do ſomething for the good of the whole body: as the Members in the Naturall body.

Here whatDirections for walking with God. pag. 49. Mr Boulton ſaies of ſuch as are unprofitable in Church, and Common wealth: he is (ſaith he) a curſed drone, a child of idleneſſe, and ſloth, the very tennis-ball of Temptation, moſt unworthie of the bleſſings, and benefits of humane ſociety, who doth not one way or other cooperate, and contribute to the Common good with his beſt endeavours in ſome honeſt particular calling.

The beſt men in all ages have ever ſet themſelves to ſome good Imployments, God would have none idle, no not Adam (even in his ſtate of innocency) he had an Imployment aſſigned him, being put into the Garden of Eden to dreſſe it, and to keep it, Gen. 2.15.

So then: her's an Imployment (among others) fit for the beſt men; the worke of the firſt man, even in his perfect ſtate, and that appointed by God himſelfe, as befitting ſuch a condition: Philoſophers, Kings, Emperors, in former ages, delighted in the worke of an Orchard, as was formerly ſhew'd at large.

Men may honour God, greatly profit themſelves, the Church, and Common-wealth by their ſtudies and labors in a Garden of Fruit-trees.

The ſeventie third Obſervation in Nature.

SOme Fruit-trees live longer than others, ſome die while they are young, others when they are large trees, at their full growth; perhaps by diſeaſes, or exceſſive heat and dryneſſe at their roots, or are violently cut downe for their barrenneſſe or bad fruits: others live till they be growen very old, and die by degrees with very age, and as theſe are removed the husbandman plants others in their roomes.

This ſhadowes out unto us the ſtate of Myſticall fruit-trees, in this Propoſition: That

Propoſition ſhadowed. The life of man is very uncertaine: ſome die in Childhood, others in youth, others in old age, and in the roome of theſe others ariſe.

Seeds of decay are ſowen in the beſt ſoyle of mans body, which ſpring, and grow, and bring forth (ſooner, or later) diſſolution. The Cauſes of decay and death both in naturall, and ſpirituall fruit-trees are often alike. The husbandman obſerving the Canker, wormes, or other diſeaſes to ſeiſe upon ſome of his bad trees which he ſets little by, he neglects them, and ſaies, if they die, let them die, I'le ſet better in their roomes. So ſaith the Myſticall Husbandman of his fruit-trees (becauſe of their barrenneſſe, or bad fruits) when he ſees diſeaſes, or miſeries ſeiſe upon them; I will will not feede you, that that dieth, let it die, and that that is to be cut off, let it be cut off: Ezek. 11.5. he hath not that care of them, as he hath of his fruitfull trees, they are not within his ſpeciall protection, John 17.9. I pray not for the world.

Againe, ſome he cuts downe in their full ſtrength, as was propheſied againſt Elies houſe, 1 Sam. 2.33. All the increaſe of thine houſe ſhall die in the flower of their age: So Ier. 15.8. a ſpoyler at noone day, her ſunne is gon downe while it was yet day: as to the people of Iudah (in the generall) in time of their proſperity, ſo to many (in particular) in their health, and full ſtrength, Pſal. 55.25. The blood thirſty, and deceitfull man ſhall not live out halfe their daies. So Pſalm 37.36.

Now as theſe are cut downe, others are planted, Pſ. 109 7. Let his daies be few, and let another take his office: and Pſ. 75.8. he putteth downe one, and ſetteth up another.

Others (againe) live till they be very old, and decay by degrees, and are like old Barzillai, 2 Sam. 9 35. who (by reaſon of age) could not taſt what he ate, or dranke, &c. they live till they be ſatiſfied with age, Pſ. 91.16.

Seeing our lives are ſo uncertaine, and that wee know not when Ʋſe. 1 our Lord will come, Mark 13.35. Whether in the evening, or at midnight, or at the dawning of the day, we ſhould therefore be alwaies ready, that is: to be ſure that we have an intereſt in Chriſt, without which there can be no preparation for death.

This ſhewes the deſperate eſtate of all unregenerate perſons, they are in danger every moment of a ſudden deſtruction; and Ʋſe. 2 many times it comes in the height and fulneſſe of their outward proſperity, as with Herod upon the Throne of his glory, Belſhazzar in the midſt of his feaſt. Dan. 5.6. Haman at the Banquet of wine, in his glory, Heſter. 7.10. I have ſeen (ſaith David) the wicked in great power, and ſpreading himſelfe like a greene Bay-tree &c. But how quickly was he gon? Pſal. 37.35.

Hence we ſhould be ſtirred up to bring forth good, and profitable Ʋſe. 3 fruits, that ſo the husbandman may take care of us, and nouriſh, and prune, and order his fruit-trees for many yeares, according to his promiſe, Prov. 10.27. My ſonne keepe my Commandements, for length of daies, and long life, and peace ſhall they adde to thee: eſpecially let us attend to the works of our generation, according to the pointing out of the word, and hand of providence.

The ſeventy fourth Obſervation in Nature.

WE ſee by experience that what kinds of ſeeds of fruit-trees wee ſow in our Nurſeries, ſuch will be the trees, and conſequently the fruits of thoſe trees; if the ſeed be good, the trees and fruits will be ſo alſo, if the ſeed be naught, ſo will be the trees and fruits: the ſeed containes in it the forme of the trees and fruits.

This is another Similitude of the ſtate of ſpirituall fruit-trees, and ſhadowes out unto us this Propoſition, That

Propoſition ſhadowed. According to mens Principles, ſuch are their actings, and their rewards according to both.

Originall ſin, corruption of Nature, is the ſeede that lies in the ſoule of all mankind, which naturally ſprings up, and growes like a plant, or tree, higher, and larger, and ſtronger every day, branching it ſelfe, and breaking forth in thoughts, words, and works: now according to the Nature of this ſeede, or theſe branches, or trees, ſuch will be the fruits. Jer. 6.19. Behold I will bring evill upon this people, even the fruit of their thoughts; we ſee what thoſe fruits were in the following words, even periſhing and deſtruction. Alſo Jer. 32.19. Thine eyes are upon all the waies of the ſonnes of men, to give everie one according to his waies, and according to the fruit of his doings. And againe, Hoſ. 10.13. Ye have prolonged wickedneſſe, ye have reaped iniquity, ye have eaten the fruit of lies: and what the fruit was we ſee in the following verſes: daſhing in peeces, and utter deſtruction.

So alſo on the other ſide; the ſeed, or principles of grace in the ſoule ſprings up, and growes like a tree into a body, boughes, and branches, which bring forth good, and pleaſant fruits, whereof we may eat, not only in this life, but alſo to all Eternity. This ſeede ſprings up, and branches it ſelfe into thoughts, words, actings, multitudes of-waies in our converſations; a wholſome tongue is a tree of life, Prov. 15.3. The fruit of this Tree in Prayer, Praiſes, &c. hath a ſweete, and acceptable taſt, in the account of the husbandman. So alſo is it pleaſant unto men, Prov. 25.11. A word fitly ſpoken, is like apples of Gold in pictures of ſilver.

All ſorts of ſpirituall ſeede brings forth anſwerable fruits, Gal. 6.8. He that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting.

The ſpirit of God, and the habits of grace in the ſoule continually ſpring up, and bring forth good fruits: perſons in whom theſe dwell act according to their Natures, and fruits; and rewards are accordingly diſpenſed, Rom. 6.22. Ye have your fruit unto holineſſe, and the end everlaſting life.

Theſe things being ſo, they call aloud to every unregenerate Ʋſe. 1 perſon to breake off their ſinnes by Repentance, thereby to cut off all the boughes, and branches that ſpring from the ſeed, and roote of corrupt Nature, otherwiſe they will certainly bring forth poyſonous, and deadly fruits, whereof they ſhall eat and drinke to all eternity, Rom. 7.5. The motions of ſin which were by the Law, did worke in our Members to bring forth fruit unto death. Naturall men cannot act any thing that's good, becauſe ther's no good ſeede, no ſpirituall principles; therefore it neceſſarily followes their fruit will be bitter: Gal. 5.7. Be not deceived, God is not mocked, for whatſoever a man ſowes, that ſhall he alſo reape: he that ſeweth to the fleſh ſhall of the fleſh reap corruption: The fruit, the reward is perdition, eternall miſery: They ſhall eat the fruit of their owne way, Prov. 1.31. ſo alſo, Job. 4.8. and Prov. 22.8.

Men may as rationally expect pleaſant Apples from Crab-ſeede, or good wheat from Tare ſeede, as comfort or happineſſe from co • rupt Principles.

This Propoſition is a ground of unſpeakable comfort, and encouragement Ʋſe. 2 unto all that feare God; they have a ſeede within them, 1 Joh. 3.9. his ſeed remaineth in him; that is, the vigour, the workings, the efficacy of the ſpirit, Principles, and habits of grace, the word of God, theſe remaine in believers, which ſpring up, grow, and bring forth fruit to eternall life: the fruit is according to the ſeede, their reward according to their Principles and actings, Gal. 6.8.

He that now goes on his way weeping, and beareth good ſeede, ſhall doubtleſſe come againe with joy, bringing his ſheaves with him, Pſalm. 126.6.

Ther's an Emphaſis in the word doubtleſſe: out of all queſtion, nothing more certaine, we ſhall reap in due time, if we faint not, Gal. 6.9. And that we may not faint, let us often make uſe of theſe cordiall promiſes already mentioned, with this (and the like) wrought downe to us from the hand of God, Eſay. 3.10. ſay ye to the righteous, it ſhall goe well with them, for they ſhall eat the fruit of their doings.

The ſeventie fifth Obſervation in Nature.

Of this ſee at large Obſer. 64. FRuit-trees are profitable many waies; in the wood and boughes pruned off, to burne, alſo for Ioyners and other Tradeſmen: the boughes and bloſſomes adorne: the houſe in the ſpring; their odor is refreſhing to the ſpirits, and their coole ſhade in the heat of ſummer; but eſpecially profitable in their fruits, whereof we eat, and drink all the year long.

This is another Similitude and ſhadowes out unto us this Propoſition: That

Propoſition ſhadowed. Spirituall Fruit-trees ingrafted into Chriſt are many waies profitable in their Generations.

Such as fear God will certainly follow ſome profitable courſe of life, ſome lawfull calling or labour, either of body, or mind, or both, whereby they may advantage themſelves, and others.

They are alſo profitable in many ſpirituall reſpects, by diſcourſe, reproofe, counſell, and admonition: by Prayer, Preaching, printing Bookes, communicating their Talents for the good of others; by their Almes, and acts of charity, and love to their brethren, and to all by their good Examples, which ſhine forth as lights in the world, directing others.

They are profitable to others, both in privative, and poſitive reſpects: wicked perſons who live amongſt them, are often ſpared for their ſakes, the Tares are ſuffered to grow becauſe amongſt the Wheat; yea, and ſhare of many poſitive outward bleſſings for their ſakes: Laban and his family ſhared of the bleſſings powred downe upon Jacob, Gen. 30.27. which Laban acknowledged, I have learned (ſaith he) by experience, that the Lord hath bleſſed me for thy ſake.

So Potiphar had many outward bleſſings for Ioſephs ſake: likewiſe Pharaoh and all his Court fared the better becauſe of Ioſeph: he and his houſe had a full Table, when others periſhed with hunger.

Yea, Godlineſſe, and Godly men are profitable to all purpoſes, 1 Tim. 4.8. having the promiſe of the life that now is, and of that which is to come.

Hence we may conclude the madneſſe and unreaſonableneſſe Ʋſe. 1 of all unregenerate perſons, who hate the godly, and perſecute them continually, although they are their beſt freinds, preſerving them from many Judgments, and procuring to them many temporall bleſſings: every man naturally ſeekes the deſtruction of things dangerous, and deadly to him, but who but unreaſonable men will ſeek to deſtroy things uſefull, and profitable to them, yea perſons, and things without which they cannot ſubſiſt? for were the Godly taken out of the world, a floud of fire would quickly conſume the wicked.

A whole City was preſerved, for a time, for Lots ſake, Gen. 19.22. I cannot do any thing till thou be come to Zoar. Ʋſe. 2

This ſhould make every one to love and cheriſh theſe profitable Trees where ever they grow, and to defend them from ſpoyle, or hurt, as much as in us lies.

When Oneſimus was ingrafted into Chriſt, then he became profitable, both to Paul, and to others, Epiſtle to Philemon. 10, 11. Now profitable, both to thee and me: ſo that Paul requires of Philemon to accompt of him now, not as a ſervant, but as a brother, even as of Paul himſelfe, verſ. 12. So that we ſhould love the people of God, not only becauſe they are belov'd of God, and beare his Image, and are fellow brethren, and fellow Members with us, but alſo becauſe they are ſo many waies profitable.

The ſeventy ſixth Obſervation in Nature.

THe ſower, and bitter ſap of the wild ſtocke (which is ingrafted) runs through all the whole tree, into the body, boughes, branches, buds, leaves, bloſſomes, fruits, and does ſomething Although the graft changes the ſap of the wild ſtock into its owne Nature, yet not totally; a tang of the wild nature remaines. imbaſe the fruits, making them leſſe pleaſant, and ſweete, yet the fruits are good, and acceptable fruits.

This ſhadowes out unto us: That

Propoſition ſhadowed. The moſt ſpirituall actings of believers taſt of corrupt nature, which notwithſtanding are acceptable unto God.

The ſoule, and ſpirit of man is the ſtock into which the word of God, and Principles of grace are ingrafted, and theſe drawing, and making uſe of the ſap, life, ſtrength, and powers of the ſoule in all the faculties, doe change them into their owne ſpirituall nature, in a great meaſure, yet not totally; even as theOf this ſee more pa. 119. Obſerv. 59. naturall grafts of a good and pleaſant nature do change the ſap, vertue, and ſtrength of the wild and ſower ſtockes (ſo much thereof as the Grafts draw) into their owne nature, in a great meaſure, but not wholly.

Though Chriſt and his graces dwell in his people, yet corruption (in a meaſure) abides there alſo, and this corruption runs through the whole man, and is mixed with all our thoughts, words, and actings: though they proceed from the principles and habits of grace fixed in the ſoule by the ſpirit of God; as ſome noxious, or hurtfull quality in the Liver mixeth it ſelfe with the blood, and ſtaines it throughout all the body.

Spirituall acts, as they proceed from the ſpirit of God, Principles of grace, and are done in love to God, and directed to right ends, are pure and perfect theſe fruits have a pleaſant taſt with God the husbandman; yet as they proceed from us, and are acted in, and through the faculties of the ſoule (where Corruptions, and imperfections reſide) they are imperfect.

This mixture of corruptions with our ſervices and duties was typified in the offerings of the people, Exod 28.38.

Aaron (a type of Chriſt) bore the iniquity of the holy things.

And the Prophet Eſay (upon this accompt) pronounces all our beſt righteouſneſſes to be as filthy raggs, Eſay. 64.6. The Apoſtle alſo knowing this, complained of it, Rom. 7.21. I find a Law, that when I would do good, evill is preſent with me. All believers know, and find this by continuall Experience.

Ʋſe. 1 This ſhewes the vanity and unſoundneſſe of that Doctrine that maintaines good workes as meritorious, and meanes of Juſtification: but let us looke unto Chriſt our high Prieſt to beare the imperfections of our beſt workes.

The conſideration of this may be a meanes to pull downe the high thoughts of ſuch as are lifted up, in looking upon their Gifts Ʋſe. 2 of Nature, acquired abilities, graces and beſt workes, in regard Corruption runnes through all theſe, and ſtaines them; our pureſt wine is mixt with water, and our beſt fruits are but bitter-ſweets.

This ſhould make us rejoice in, and admire the infinite love of Ʋſe. 3 God in Chriſt, who notwithſtanding all imperfections, and failings, accepts, and likes (yea and is delighted with) the duties, and ſervices of his people: Love covereth all ſins, Prov. 10.12.

Though the Church and every believing ſoule be black and ſpotted as the Moone, through the ſtaines of Corruptions, yet ſuch is the love of Chriſt, that he over lookes all, as though nothing were amiſſe, Can. 4.7. Thou art faire my love, there is no ſpot in thee.

The ſeventie ſeventh Obſervation in Nature.

IN Fruit-trees are two Natures, the one of the ſower wild ſtock, the other of the pleaſant graft: Now theſe two natures being in one body ſtrive together, as all contraries (joined) do, to convert each other into its owne kind, or nature, Even as hot water and cold being mixed, theſe qualities ſtrive to change each other, and that which is moſt powerfull prevailes. but the Nature of the graft is predominant, and converts the ſap (that it drawes) into its owne nature; though not totally. See pag. 119.

This Obſervation ſhadowes out unto us; That

There is a continuall combate betweene grace and nature in every regenerate perſon, but grace prevailes.

Every believer by engrafting into Chriſt,Propoſition ſhadowed. receives another nature, the Divine Nature, 2 Pet. 1.4. which abides in the ſoule, together w th the other, the corrupt nature which it had before: Now theſe two natures being contary oppoſe one another all our lives long: There are motions of the ſpirit, and motions of the fleſh, upon all occaſions, workings, and inclinations in the ſoule towards, and againſt good and evill, Gal. 5.17. the fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh, and theſe are contrary the one to the other, ſo that ye cannot do the things that ye would. The fleſh ſtill moves againſt the motions of the ſpirit of God, and principles of grace, framing objections, and reaſonings againſt good motions, Rom. 7.21. I find then a law, that when I would do good, evill is preſent with me: The ſpirit is ready to every good worke, but the fleſh is ſluggiſh, loath, backward, verſ. 22. I delight in the Law of God concerning the inner man, but I ſee another Law in my Members warring againſt the Law of my mind &c.

But now, though it be ſo, that the motions of the fleſh oppoſe the motions of the ſpirit, yet for all that the ſpirituall man rules in the ſoule, for the maine and generality of our lives: And Chriſtians know by Experience that (according to the promiſe Gal. 5.16. Walke in the ſpirit, and ye ſhall not fulfill the luſts of the fleſh) when they walke circumſpectly, and watch over the heart, to keepe it up in a ſpirituall frame, in communion with God, then the fleſh is low, and kept under.

Ʋſe. 1 Seeing there is a continuall combate betweene the fleſh and the ſpirit, this ſhould make us watchfull againſt the fleſh that it prevaile not: we know the fleſh never ſturs but to do us hurt: who would not be incenſed againſt ſuch an enemie? now the way to prevaile againſt the fleſh is to cheriſh, and delight to obey the motions of the ſpirit, as before; Gal. 5.16.

The ſeventie eighth Obſervation in Nature.

SOme fruit-trees (as being of different kinds, and for ſeverall other cauſes) bring forth more fruits than others; and the ſame fruit-trees bring forth more fruits ſome yeares, than they do ſome other yeares. Experience tells us, that when there comes a pleaſant, and mild ſpring (with other concurrent advantages) trees beare as many fruits, as in 3 or 4 other yeares.

Propoſition ſhadowed.This ſhadowes out unto us, That

Some believers are (by advantages) more fruitfull than others, and at ſome, more than at other times.

Every Chriſtian being engrafted into Chriſt brings forth ſome good fruits; and having a Talent, or more, a ſtock of grace, gifts, and advantages, he imployes and improves all one way or other, for the honour of God: but ſome believers have greater meaſures of grace, and more advantages of improving them than others, and therefore their returnes are greater, and their fruits are more.

We ſee Matth. 25.20. He that had five Talents he brought forth more fruits than they that had received leſſe: And the Apoſtle ſaies 1 Cor. 15.10. I labored more abundantly than they all.

Some Chriſtians as they have greater meaſures of the ſpirit, and the graces of the ſpirit, ſo they have better naturall parts, and more outward helps and meanes, in reſpect of time to heare, and read the word, to converſe with others, ſpeciall diſpenſations of Providence, and the like advantages, whereby they are enabled to bring forth more fruits than others who want ſuch helps, and means of fruitfulneſſe.

Some are carried on with vigorous actings of ſpirit, with a lively hope, with a ſtrong faith, with fervent love, and with great meaſures of every grace, and can do, and ſuffer more for God, than other believers can.

Others againe having but weake naturall parts, ſmall meaſures of knowledge and grace, wanting helps and meanes of growth and improvement, having but dim evidences of the love of God, their fruits are according to theſe, fewer, and ſmaller than ſome other Chriſtians bring forth.

Yea: the ſame individuall perſon brings forth more and better fruits at ſome ſeaſons than at others.

At thoſe times when the ſoule is in a more ſpirituall frame and temper, in more immediate communion with God, when the ſpirit of God ſenſibly actuates, and quickens the Principles, and habits of grace in the ſoule, and makes them lively, and vigorous, when the North and ſouth winds blow upon the Gardens, then the ſpices thereof flow forth, and fruits abound. But at ſome other times the actings of the ſoule are but low, and weake, while the ſpirit withdrawes and withholds his operations; if the winds blow not, the ſhip with all its ſailes moves ſlowly.

This being ſo: let no ſincere ſoule be diſcouraged, and dishartned Ʋſe. 1 (yeilding to a temptation) to ſee ſome other Chriſtians go beyond them in fruitfulneſſe: if ſuch diligently preſſe on towards the marke, they ſhall be accepted. It may be others have received more from God than thou haſt, more Talents of Gifts, Graces, time, and many advantages: Now there being a ſincere, and ready mind, it is accepted according to what a man hath, and not according to what he hath not, 2 Cor. 8.12.

Ʋſe. 2 Secondly: ſeeing we are more fruitfull at ſome than at other times, this ſhould teach every one of us to obſerve and watch over the frame of our ſpirits from day to day, that ſo when they are in that low, and dull temper, we may endeavour (what in us lies) by all experienced meanes to raiſe them out of it, into that ſpirituall and lively frame, afore mentioned; wherein we bring forth more fruits, and obtaine unſpeakable advantages.

The ſeventie ninth Obſervation in Nature.

THe husbandman rejects not his fruit-trees becauſe they ſometimes faile in bringing forth fruits; perhaps a cold time may come when they are in bloſſome, and ſpoile much or moſt of them, or if that fruit they bring forth be ſomewhat imperfect by ſpots, roughneſſe, chaps, or the like, yet if it taſt well, if it have a good reliſh, he approves of the fruits, and commends them, makes much of the trees, notwithſtanding all imperfections in both.

Hence we learne this Leſſon, That

God beares with the failings, and imperfections of his people, and is ever ready to take notice of, Propoſition ſhadowed. and commend the good that is in them.

The Lord is pleaſed to beare with the failings of his people, and ſeemes not to ſee them, but contrariwiſe takes notice of what good is in them, and ſpeakes of it with commendation, as if it were their owne.

We ſee this fully in the caſe of Job: God paſſeth by his many, and great failings, and ſcarce takes notice of them (in ſtanding ſo much upon his juſtification, and breaking out to curſe the day of his birth, &c) but on the contrary obſerues, and commends what is good in him, Ye have not ſpoken of me the thing that is right, as my ſervant Job hath, and Jam. 5.11. ye have heard of the patience of Job.

David ſinned, and failed very much in many things, as in purpoſing, and going about to deſtroy Naball, and all his houſe, 2 Sam. 25.22. without a juſt cauſe: in numbring the people, and in many other things upon record: all which God paſſeth by as if they had not beene, and ſaies of him, that David walked before him with a perfect hear, t and departed not from him in any thing, ſave in the matter of Ʋriah, 1 Kings 15.5.

How wonderfully did God beare with Jonah, and how mild was God towards him, when Iona was up in an angry, ſturdy humour, and would needs maintaine it, and anſwere God peremptorily, I do well to be angry Jonah? 4.9. So Chriſt paſſeth by the ignorance and prejudice of Nathaniel concerning himſelfe, and inſted of a reproofe gives him a commendation, Behold an Iſraelite indeed in whom there is no guile, Joh. 1.46.47.

And as this is the love of Chriſt towards particular perſons, ſo alſo towards his whole Church: though the Church be as full of ſpots as the Moone, yet the exceeding love of Chriſt covers a multitude of faults, Prov. 10.12. and ſaies, thou art all faire my love, there is no ſpot in thee, Can. 4.7. Love beareth all things, endureth all things, 1 Cor. 13.7.

God doth not only conceale the failings of his people very much, but he takes notice of, and commends the moſt ſecret good they doe: and ſometimes publiſheth the ſecret and cloſet good works of his people upon the houſe top, Luk. 12.3. Do that which is good, and thou ſhalt have praiſe of the ſame, Rom. 13 3. Yea praiſe not only of men but of God, Rom. 2.29. As it is our duty to ſpeake well of God, and the things of God, to his praiſe; ſo it is the pleaſure, and good will of God to ſpeake well of his people, to their praiſe and commendation: ſo he ſpake of Abraham, Gen. 18.19. I know that he will command his children and houſhold to walke in my waies, &c. The like commendation is given of Moſes, My ſervant Moſes is faithfull in all mine houſe: There are many inſtances of Gods concealing the faults, and failings of his people, with commendation of the good that is in them.

Now God judgeth righteous judgment, therefore 'tis our true honour to be commended by him. Not he that commendeth himſelfe is approved, but he whom the Lord commendeth, 2 Cor. 10.18.

Ʋſe. 1 This ſhould make us very carefull to avoid what may offend this our indulgent, and gratious father: ſeeing he ſhewes his love in concealing our faults, let us ſhew our love in ſuppreſſing, and declining what is evill: let this be one fruit of our Love to God: Let it be far from us to turne this grace, and kindneſſe of God into wantonneſſe, to be the more bold, and take more liberty in ſinning becauſe God is ſo ready to pardon and paſſe it by, Pſal. 97.10. Yee that love the Lord, hate evill: the hatred of evill is a fruit of love.

Ʋſe. 2 The conſideration of this is a ſpeciall meanes to ſupport the people of God againſt diſcouragements, and droopings in looking upon ſins, & failings: ſeeing we ſerve ſo good a maſter that is not rigorous, and ſevere, as ſome earthly Maſters are, that all their poore diligent ſervants can do will not pleaſe them: but our Maſter is of a ſweete nature, paſſing by the infirmities, and accepting the ſincere indeavours of his ſervants, and that with commendation.

Ʋſe. 3 Hence we ſhould be greatly encouraged in all well doing, and be the more diligent, and induſtrious to pleaſe God in all things: an ingenuous, and good nature will do more for love than for feare, a ſervant though but morally honeſt, and of a good diſpoſition will do more for a mild Maſter that beares with him, than if he were harſh, and hard to pleaſe: The Cords of love and kindneſſe will draw a man of an honeſt mind in the way of obedience faſter than ſcourges can drive him.

Ʋſe. 4 We ſhould ſet this before us as a patterne for our imitation: if God be ſo kind and forbearing towards us, betweene whom there is ſuch an infinite diſtance, ſhall not we mete the ſame meaſure towards our fellow brethren? it is the uſe the Apoſtle makes of the ſame doctrine, 1 Joh. 4.11. Beloved, if God ſo loved us, we ought alſo to love one another: Let us beare with one anothers infirmities, and take notice of all the good we can in each other. This is to be like God.

Shall God forgive Talents of ſins to us and ſhall not we forgive a few pence to our brethren? See the reproofe and puniſhment of the want of this duty, Matth. 18.32.33. Conſider the ſweet exhortation of the Apoſtle to this purpoſe, Eph. 4.23. Be ye kind one to another, tender harted, forgiving one another, even as God for Chriſts ſake hath forgiven you.

The eightieth Obſervation in Nature.

FRuit-trees bring forth their fruits in their ſeaſons; ſome at one time, ſome at another, ſome ſooner, ſome later in ſommer, and Autumne: every kind obſerves the Law of Nature which God hath fixed in them in reſpect of times and ſeaſons of bearing fruits.

From hence we may obſerve: That

Trees of the Lords planting bring forth fruits ſeaſonably. Propoſition ſhadowed.

All that are branches of the true Vine doe not only bring forth good fruits, and by the purging, and ordering of the huſbandman bring forth much good fruit, John 15.2. but alſo they bring forth good fruit in due ſeaſon: good fruits brought out unſeaſonably looſe thereby much of their beauty, and goodneſſe: therefore obſerve the ſeaſon.

The Prophet David deſcribing a Godly man, one of his properties is this, he brings forth his fruit in due ſeaſon, Pſal. 1.3. Solomon ſaies, a foole utters all his mind, but a wiſe man keeps it in till afterwards: Prov. 29.7. A wiſe man brings forth the fruit of his lips ſeaſonably.

The voice of a foole is in the multitude of words; while others are ſpeaking, that's no good ſeaſon, but a man ſhould ſtay and wait for a fit time, for an opportunity, when his words may be heard, yea, and when the minds of the hearers are beſt prepared to hear ſuch, or ſuch a truth, when its moſt like to take impreſſion: Believers have ſpirituall wiſdome, wiſdome from above, Eſay. 50.4. The Lord hath given me the tongue of the learned, that I might know how to ſpeake a word in ſeaſon to him that is weary. Though this be principally meant of Chriſt the head, yet his members have from him the ſame ſpirit of wiſdome to ſpeake ſeaſonably to weary ſoules, and to ſpeake in the cauſe of God, when there is occaſion and ſeaſon.

This is to admoniſh every one to conſider, and obſerve the ſeaſon, Ʋſe. 1 the fitteſt ſeaſon for every duty, looking unto God for direction therein. This will be much to the beauty, and worth of them: Every thing is beautifull in his ſeaſon: To every thing there is a ſeaſon, Eccl. 3.1. Circumſtances commonly make or marre things: and ſometimes that which is a duty, as to the ſubſtance, and matter, is turn'd into ſin in reſpect of the manner, and time of performance: ſo that this is of very great conſequence, to obſerve a due ſeaſon in duties, Prov. 15.23. A word ſpoken in ſeaſon, how good is it! it is like Apples of gold, in pictures of ſilver, Prov. 25.11.

The husbandman lookes, and calls for fruits in their ſeaſon, Mar. 12.2. At the ſeaſon he ſent a ſervant that he might receive of the fruits of the vineyard. So Mat 21.41.

We ought in private meetings to conſider what diſcourſe is moſt ſeaſonable, what queſtions, exhortations, reproofs, are moſt ſutable, and ſeaſonable, and accordingly apply our ſelves: our ſpirits at ſome ſeaſons are farre more apt to receive impreſſions than at other times.

Now therefore we ſhould be ſeaſonable in publique and private duties; but ſome take little heed to this, when the ſubjects they hold forth in Sermons ſuite neither with perſons nor things (to which they ought to apply their doctrine, if they will ſpeake ſeaſonably) but are like ſnow in harveſt, or ſinging ſongs to an heavy heart. Many things materially good, for want of due circumſtances and ſeaſonableneſſe in performance are of little worth.

Thoſe doctrines in publique, and diſcourſes and duties in private, which are not only agreeable to the word in generall, but alſo concurre with and carry on Gods maine deſignes in the generation we live in, ſuch fruits are ſeaſonable fruits, otherwiſe (though good in themſelves) they are not ſeaſonable; Alſo when the word is ſo divided as to give to every one his portion, and application is made to particular, and different caſes and Conditions of perſons, then theſe fruits are ſeaſonably brought forth.

The eightie firſt Obſervation in Nature.

FRuit-trees yeild forth their fruits, as well to the wicked as the godly: The unholy and profane do yearly eat, and drinke of their fruits and have profits, and advantages by them as well as the moſt holy.

This ſhadowes out unto us:Propoſition ſhadowed. That

The godly are profitable not only one to another, but the wicked alſo faire the better for them.

They that feare God have great and precious promiſes made to them concerning the good things of this life, as well as of the life to come, which God performeth to them as he ſees is beſt for them, of which outward good things the wicked (who grow amongſt them as Tares amongſt the Wheate) are partakers.

Alſo, being partakers of the divine nature, and having the ſpirit of their heavenly father dwelling in them, they imitate God in ſome meaſure, who doth good to the juſt, and unjuſt, and lets his raine fall, and ſun ſhine upon the wicked, and the good, Matth. 5 25. They do good to all, according to the command, Gal. 6.10. and that of Matth. 5.44. Love your enemies, bleſſe them that curſe you, do good to them that hate you, and pray for them that deſpitefully uſe you, and perſecute you.

Wicked men ſhare both of privative, and poſitive bleſſings among the godly: Even Sodome was ſpared for a time, while righteous Lot was among them. How many fared the better for Joſephs ſake?

David was kind to churliſh Nabal, in keeping his Cattle from ſpoile while he remained by them.

Laban was bleſſed (in outward things) for Jacobs ſake, Gen. 30.27. Potiphar and his houſe, Pharaoh and all Egypt fared the better for Joſeph, Gen. 39.5. and 41. &c.

Alſo they reprove, exhort, and admoniſh the ungodly, as well as the godly, they give, and lend, and doe good not only to them that will do good and lend • and give to them, but alſo to their enemies: if their enemy hunger they will feede him, if he thirſt they will give him drinke.

Ʋſe. 1 Hence we may take notice of the noble, and excellent nature of Gods people, in that they do good to all; to thoſe who do hurt to them the ungodly are not ſo: the righteous is more excellent than his (carnall) neighbour, Prov. 12.26. and Prov. 17.27. He is of an excellent ſpirit. Herein he holds forth ſome reſemblance of the Nature of God his father, who does good to the juſt, and unjuſt.

Ʋſe. 2 We may alſo hence take occaſion to obſerve the baſeneſſe, and unworthineſſe of the ſpirits of ungodly perſons, who hate the righteous, notwithſtanding all their love; they returne evill for Good, Pſal. 109.4. for my love they are mine adverſaries. This is the higheſt aggravation of mans ſin againſt God, to ſin againſt love, againſt mercy, and kindneſſe. God calls Heaven and Earth to wonder at it, Eſay 1.2. Here O Heavens, and give eare O Earth, &c. I have nouriſhed and brought up children, and they have rebelled againſt me, ſo (in a proportion) is the ſin aggravated in reſpect of men: it is the higheſt ingratitude to returne hate, for love, evill for good.

The eightie ſecond Obſervation in Nature.

SOme fruit-trees are ſlow in bearings fruits, many yeares paſſe ere they beare any conſiderable quantity of fruits; but notwithſtanding the husbandman does not preſently cut them downe, but prunes them, diggs about them, waters, and orders them from yeare to yeare, and waits for their fruits.

This ſhadowes out unto us this Propoſition: That

When men are ſlow in the duties of obedience, God is patient towards them, Propoſition ſhadowed. and in the uſe of all meanes waits for their fruitfulneſſe.

God is the great Husbandman of his Vineyard the Church, and having many fruit-trees in it, he prunes, orders, and gives them convenient culture from yeare to yeare, by his word, ſpirit, Miniſters, Providences, favours, frownes, Chaſtiſements, and all meanes, and lookes every one ſhould be fruit-full under all his diſpenſations; And yet ſo it is, that many are unfruitfull, or beare but few, and ſmall fruits; though God expect much, they returne but little, now, notwithſtanding God of his infinite patience tarries and waites upon them for their fruits. Many yeares did the Lord waite for the fruits of Repentance from the old world, 1 Pet. 3.20. The long ſuffering of God waited in the daies of Noah, And Eſay 30 18. The Lord will wait that he may be gratious. He Plants, and waters, and prunes, and dreſſes his fruit-trees, and then waits for their fruits in their ſeaſons, Luke 13.7. Theſe three yeares I come ſeeking fruit on this fig-tree. God cuts not downe fruit-trees ſuddenly for their unfruitfulneſſe, but ſends his word, and ſpirit, and cauſeth the dewes, and raine of Heaven to fall upon them in manifold mercies, and Providences, and then waits for, and expects fruits. God is (as the Apoſtle ſaith 2 Pet. 3.9.) Long ſuffering to us ward, not willing that any ſhould periſh, but that all ſhould come to repentance.

This ſhould make us obſerve, and admire the abundant kindneſſe Ʋſe. 1 and love of God towards us, that God who is infinite in power, wiſdome, juſtice, and abſolute of himſelfe, having no neede at all of his Creatures, and in a moment able to bring to nought whatſoever ſhall oppoſe him, ſhall yet wait upon his Creatures, as if he had ſome need of them, or expected ſome advantage by them, whereas it is for our profit and advantage: he is indulgent towards his Children, bearing with them, Pſ. 103. when they beare ſome good fruits, he purgeth and pruneth them, that they may bring forth more fruits, Iohn. 15.5.

Yea, he is long ſuffering towards all, looking that the riches of his goodneſſe, and forbearance, and long ſuffering ſhould lead them to Repentance, Rom. 2.4. and make them to bring forth fruits worthy amendment of life.

Hence we ſhould learne to be thus minded on towards another, Ʋſe. 2 eſpecially ſuch as are Miniſters of the Goſpell, Maſters, Governours, Tutours, they ſhould (herein) be followers of God as deare children, Eph. 5.1. though their expectations, and deſires be not anſwered, in the profiting and growth of thoſe under their charge, yet they ſhould not be diſcouraged, but wait ſtill, and prune, and dreſſe, and order their young plants ſtill, waiting till their profiting appeare, as the Husbandman waiteth for the fruit of the Earth, and hath long patience for it, James 5.7.

Ʋſe. 3 If God be ſo patient towards us, and waits on us, ſhall not wee be content to waite on God? God waiteth for the fruits of our obedience, O let us wait for the performance of his promiſes: For they that wait for him ſhall never be aſhamed: that is, they ſhall obtaine at length above their expectation, Eſay. 64.4. Since the beginning of the world men have not heard, nor perceived by the eare, neither hath the eye ſeene, O God! beſides thee, what he hath prepared for him that waiteth for him.

The eightie third Obſervation in Nature.

WIld materiall fruit-trees have no power to engraft themſelves, but grow from year to year, according their wild nature, and bring forth ſower, and naughty fruits, neither is there any poſſibility that ſuch Trees ſhould ever be engrafted, and bear good fruits, without the skill, and paines of the Husbandman.

This is another Similitude of the ſtate of Myſticall Fruit-trees, and ſhadowes out unto us this Propoſition: That

Propoſition ſhadowed. Ʋnregenerate perſons (of themſelves) cannot come to Chriſt, nor bring forth one good fruit.

Naturally every one is dead in ſin, and hath no more power to come to Chriſt, or do one good worke, than a dead Carkaſe hath to walke, or worke, Joh. 6.44. No man cancome to me except the father which hath ſent me draw him.

The Naturall fruit-tree can as ſoone graft it ſelfe as any ſoule move towards Chriſt, without the power of the ſpirit of God: The heart of man by nature hath no other but corrupt Principles in it, which all the time of unregeneracy daily grow ſtronger, and ſtronger, which are not only altogether indiſpoſed to all that is good, but alſo oppoſe it, and contradict the motions of the ſpirit. As they are alive to all that is evill, ſo they are dead to holineſſe, there is no more power in the ſoule (by nature) to move towards Chriſt, than there is in a ſtone to move upwards of it ſelfe.

What is leſſe than to have a good thought of, or towards God? and yet that we have not without the ſpirit, 2 Cor. 3.5. Not that we are ſufficient of our ſelves to thinke any thing, as of our ſelves, but our ſufficiency is of God.

This ſhewes us the ſad and wofull eſtate of perſons out of Ʋſe. 1 Chriſt, and out of the election of grace, there is no poſſibility of their eſcaping hell, they are as faſt bound in the chaines of naturall corruption, as the Devils are in the Chaines of darkneſſe, in which they are reſerved unto the Judgment of the great day: ſuch have their Portion in this life, even all the good things they are like to have. Little reaſon then had David, (or any of the people of God in their greateſt ſufferings) to envy the proſperity of the wicked: He counted himſelfe fooliſh for ſo doing when he ſaw their end, Pſalm. 92.7. When the wicked ſpring as the Graſſe, and the workers of iniquity do flouriſh, it is that they ſhall be deſtroyed for ever.

Here alſo we may ſee the Error of thoſe who hold free will: Ʋſe. 2 that a naturall man hath power of himſelfe to move and come to Chriſt, this is contrary to the doctrine of Chriſt, and takes away his glory from him, as might be ſhewed at large.

This is, and will be a continuall ground of love to God (to Ʋſe. 3 all eternity) in the hearts of his people, they being drawn to Chriſt, and fixed upon him by faith, it is the ſpirit that hath donne it, we contributed nothing to the worke, but it is an effect of free Electing love in God therefore let us ſhew forth the praiſes of God in a holy, and fruitfull Converſation, for he that hath begun a good worke will perfect it unto the day of Jeſus Chriſt, Phil. 1.6.

The eightie fourth Obſervation in Nature.

SOme Fruit-trees (if they be not carefully lookt unto will break out, and the ſap will preſſe upwards in ſome few branches only, or chiefely and leave other branches with little ſap, which grow poorely, and weakly, and ſome die; whereas a well ordered Tree ſhould ſpread, and enlarge it ſelfe in all the Branches.

This Obſervation ſhadowes out unto us, That

Propoſition ſhadowed. Some Chriſtians chiefly purſue ſome particular duties belonging to them, and neglect others.

Works and actions of ſpirituall fruit-trees may be conſidered as Branches, as well as ſeede, or fruits.

Some perſons (as experience makes too manifeſt) are very carefull, and diligent about ſome particular duties, which they carry on from day to day: and its well they do ſo, becauſe thoſe things they ought to do: but there are other duties (perhaps equally as convenient, or neceſſary to be done) which are altogether, or very much neglected, they ſhoote forth in ſome branches, but not in all: they are content to do ſome ſmall, and eaſy things ſutable to their natures, and ends, while they neglect great and ſubſtantiall matters: our Saviour reproves ſuch, Mat. 23.23. Ye have omitted the weightier matters of the Law, Judgment, mercy and faith, theſe ought ye to have done, and not to leave the other undone.

Some Chriſtians are all (or moſt) for publique duties, and very much neglect the private; they heare (it may be) three or foure Sermons on the Lords day (in this place) and often on other days (and they are to be incouraged in frequent hearing the word) but yet many ſuch neglect (or ſlightly performe) private duties of Prayer, meditation, examination of the heart, and particular application of the word, without which much hearing is to little purpoſe. The heart of man is deceitfull, and Sathan is deceitfull, and both will be ready enough to perſwade and carry on to publique duties all the day (ſeeing they will needs be religious) that ſo they may be hindred of greater ſpirituall advantages, in neglecting the private duties aforementioned, which are abſolutely neceſſary to a Chriſtians growth in grace.

Some other Profeſſors are diligent in duties publique, and private, in reference to themſelves, but neglect duties in reference to others; as Exhortation, Reproofe, diſtributing to their neceſſities, viſiting them ſometimes (eſpecially in their afflictions) herein they faile much: although theſe are the great, and weighty duties of Chriſtians: for if we faile in the great duties of love and charity towards our fellow members, what do we, wher's our Religion? Pure Religion, and undefiled before God, even the father is this, to viſit the fatherleſſe and widdowes in their afflictions, &c. James 1.27.

See what our Saviour ſaies of theſe duties, Matth. 25.36. Magiſtrater ought not only to reſtraine, and puniſh what is to Gods diſhonour, but alſo to contrive, ſtand for, and uphold what is acceptable to him.

Miniſters of the Goſpell ought not only to preach the Goſpell in the publique congregation, but alſo to take all occaſions in private to exhort, rebuke, inſtruct, and encourage the people in the things of God, to be inſtant in ſeaſon and out of ſeaſon, inquiring how the worke of grace goes on in the hearts of their people, and to know their ſtate (which Paul ſo much enquired after, in his owne perſon, and by others, that he might ſpeak, and write more ſutable to their conditions) Phil. 2.19. Col. 4.8. how Sathan works, what diſpenſations they have from God, and to learne experiences from them; ſtudying men, as they ſtudy books, by which courſe they may become wiſe, and skillfull workmen, and know thoſe waies and workings of God, of Sathan, of Grace and Corruption, which otherwiſe they can never know.

Paſtors of congregations have a ſtrict charge, Acts 20.28. Take heed to all the flock over which the Holy Ghoſt hath made you Overſeers: Now to overſee the Church imports more than only to Preach in publique, that is but a part of their worke: A ſpeciall care ſhould be had of the different ſtate of particular perſons. Ʋſe.

This ſhould put us upon Examination what works and duties God requires of us in our generall, and particular Callings, that knowing them, we may obſerve one as well as another, and have reſpect to all Gods Commands. Let us not ſuffer one duty to juſtle out another, which is frequent among Chriſtians: Many think if they are ſtill doing what is good, and about the worke of God, they look not ſo much about them, nor conſider what is neceſſary beſides, or what is more neceſſary and profitable, and ſo many times neglect the maine worke. They let ſome branches of duties wither, and dye, while the ſap and ſtrength of the Tree preſſeth forth, and ſpends it ſelfe in other branches leſſe fruitfull.

The eightie fifth Obſervation in Nature.

WHile fruit-trees remaine ungrafted, all the labour, and culture, the husbandman can beſtow upon them will not make them bring forth good fruits, though they grow in the beſt place of the Garden, and be watred, pruned, and ordered never ſo well, yet becauſe they are ungrafted, and wild trees, they will beare ſower and noughty fruits.

This is another Similitude of the ſtate of ſpirituall fruit-trees, and ſhadowes out unto us this Propoſition: That

While perſons remaine in an unregenerate ſtate, all the meanes of grace is unprofitable to them. Propoſition ſhadowed.

Many make a profeſſion, who yet have nothing of the power of godlineſſe: they attend the Ordinances, they heare the word, pray, have priviledges among the Saints yet, bring forth no good fruit. Judgments, Mercies, favours, outward providences, inward workings of the ſpirit by reproofes, counſells, inlightnings, &c. all is in vaine to them, they cannot receive theſe things nor profit by them, becauſe not engrafted, they reject the word, Pſal. 50.17. Thou hateſt inſtruction, and caſteſt my words behind thee; And Heb. 4 2. The word preached did not profit them, not being mixed with faith in them that heard it.

And as they reject the word, ſo alſo they reſiſt the ſpirit, Acts 7.51. Ye do alwaies reſiſt the Holy Ghoſt; as your fathers did, ſo do yee. Yea Judgments, and puniſhments are ineffectuall to them, Eſay 9.13. The people turneth not unto him that ſmiteth them, neither do they ſeeke the Lord of Hoſts, Amos 4 9. I have ſmitten you with blaſting, and mildew, &c. yet ye have not returned unto mee, ſaith the Lord: I have ſent amoung you peſtilence, and ye have not returned unto me. And verſ. 11. I have overthrowne ſome of you &c. yet ye have not returned unto mee, ſaith the Lord.

So we ſee all that God doth for, or againſt perſons out of Chriſt, all the meanes of grace is unprofitable to them; they neglect the mercies of God, reject the word, ſpirit, Judgments of God; and all the reproofes, admonitions, Counſels, Exhortations, and Examples of his people.

Hence we ſee the miſerable condition of perſons out of Chriſt, Ʋſe. 1 ſeeing nothing will do good upon them: would it not be accompted a heavy curſe, if the Lands of ſome men ſhould bring forth nothing but bryers, thorns, and weeds, with all the good husbandry that could be beſtowed on them, with raine, ſunne, and dewes, when by the ſame meanes, other mens grounds are made fruitfull? this ſpirituall curſe upon the ſoules of unregenerate perſons is infinitely greater: ſuch (without Repentance) are nigh unto curſing, and everlaſting burnings, Heb. 6.8.

Labour then with all thy might to get this evidence of Regeneration, Ʋſe. 2 even to thrive, and profit by the meanes of grace.

The eightie ſixt Obſervation in Nature.

FRuit-trees when they proſper well, and grow in a decent, comly forme, and bring forth much good fruit, as they do profit many, ſo alſo hereby they credit the husbandman, they bring ſome reputation to him who orders them; but if they grow poorely, and bring forth little, they diſcredit their keeper.

This teacheth us this Leſſon: That

Chriſtians by walking holily, and fruitfully, Propoſition ſhadowed. they bring much honour to God, but if otherwiſe, diſhonour.

Every one of the people of God that profeſſeth Chriſt, is as a City upon a hill, as our Saviour ſaid of his diſciples, and therefore their waies are ſeen, and obſerved by all ſorts of perſons, ſo that if they walke wiſely, circumſpectly, and fruitfully, they bring honour to God, and credit to their profeſſion, Matth. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your father which is in heaven: And againe, 1 Pet. 2.12. having your converſation honeſt among the Gentiles &c. they may by your good works which they ſhall behold glorify God in the day of viſitation.

But if on the contrary profeſſors walke looſely, and negligently, theſe things reflect upon God, to his diſhonour: As a ſervant to a great perſon, if he behave himſelfe licentiouſly by drunkeneſſe, ſwearing, and the like it reflects in ſome ſort) upon his Maſter, who keeps ſuch a perſon in his houſe. So it is betweene God and his people: if they walke circumſpectly, in a holy and fruitfull converſation they glorifie the name of God to whom they have relation, but if they walke vainely, and looſely, if they walke in pride, minding earthly things (the two grand ſins of many profeſſours in our times) ſcraping, and holding together the traſh of the world, as though there were no better things to be had in the waies of God, then they cauſe the name of God to be blaſphemed, his waies to be ſcandalized, and the generation of his children to be reproached, the name of God is blaſphemed through you, Rom. 2.24. James 2.7.

Ʋſe. 1 Let ſuch as profeſſe Chriſt depart from iniquity, and labour after a holy and fruitfull converſation: for Joh. 15.8. Herein is my father glorified that ye bring forth much fruit.

I verily believe, God hath more honour, Religion and the Goſpell more credit, by ſome one of his people (meane and deſpiſed, it may be, in the eye of a corrupt mind) than by an hundred others, who yet may have grace to bring them to heaven: therefore let us ſtrive to out go one another in bringing honour to God by a holy and heavenly converſation.

The eightie ſeventh Obſervation in Nature.

IF a Grafted tree and a wild ungrafted tree grow neere together, both of them ſucking one and the ſame juyce of the Earth, the one converts it into good ſap, and nouriſhment, and conſequently into good and wholſome fruits; the other turnes the ſame juyce of the Earth into ſower, bitter, and it may be (as in ſome kinds) into poyſonous fruits; and this is from the different Formes, and Natures of the Trees.

Propoſition ſhadowed.This ſhadowes out unto us this Propoſition: That

The ſame things which are bleſſings to the Godly, are curſes to the wicked, becauſe of their different Principles.

The righteous and the wicked dwell together, they are mixed as the Wheate and Tares, Flowers or Weeds in a Garden; and both for the moſt part, are partakers of the ſame outward priviledges, but to them that are in Chriſt, all things worke together for their good, Rom. 8.28. To the pure all things are pure, but to the unbelieving there is nothing pure, Tit. 1.15. A godly man does not only draw ſweetneſſe out of things that are of themſelves ſweet, out of the word, Ordinances, Chriſt, and his people, but alſo even out of things that are bitter, as Croſſes afflictions, Temptations, Trials, to him out of the ſtrongeſt comes ſweetneſſe.

But now a wild ungrafted tree, a perſon out of Chriſt, he is like the ſpider that ſucks poyſon out of the ſweeteſt flowers, the beſt things become evill to him; bleſſings become curſes: his health, ſtrength, liberty, riches, honours, friends, gifts, Learning, &c. all theſe become ſnares unto him, he makes uſe of them to his owne hurt, drawes nothing out of them but ſin, and death. Their Table becomes a ſnare to them, and that which ſhould have beene for their welfare, it becomes a Trap, Pſal. 69 22.

Yea, all ſpirituall things prove for their greater condemnation, they deſpiſe the riches of Gods grace; and turne it into wantonneſſe, Jude 4. and therefore treaſure up unto themſelves wrath againſt the day of wrath; The very Goſpell it ſelfe (which is the power of God to ſalvation, and the ſavour of life unto life to them who are in Chriſt) theſe wild Plants ſuck no ſweetneſſe out of it, but to them it is the ſavour of death unto death, 2 Cor 2.16.

Yea, the greateſt Gift that ever was beſtowed on the ſonnes of men, Jeſus Chriſt (out of whom the branches ingrafted into him, draw ſweetneſſe, ſap and life, marrow and fatneſſe, wine and water of life) he is not ſweete to them, but contrariwiſe an offence: Chriſt crucified is to them a ſtumbling block, and fooliſhneſſe, 1 Cor. 1.23. Chriſt, his word, his Ordinances, his people, his mercies, Judgments, all his things are perverted, and abuſed by them.

Hence we may ſee and admire the free diſtinguiſhing love of God towards his owne people, who maketh ſuch a difference betweene Uſe. 1 them and others; ſo that all things, even the worſt things are good to them, they draw virtue from them but all things, even the beſt things, are evill to the wicked, they draw poyſon and death out of them.

Seeing that by reaſon of the corrupt nature in the wicked they draw evill out of what is good, and that all things are abuſed by them to their owne deſtruction; this ſhould caution us alwaies to beware of their Opinions, Judgments, & practiſes: though they be never ſo eminent in parts, and learning, and bring Scripture to back them, yet ſuſpect all, for they cannot ſee nor diſcerne; their minds and conſciences are defiled, they ſuck not the marrow of-truth out of the word, but they pervert it to their owne deſtruction, 2 Pet. 1.16. they draw poyſon, corrupt doctrine out of the pure, and wholſome wells of ſalvation.

Therefore our Saviour warned his diſciples to take heede and beware of the leaven of the Phariſees, and Sadduces: which was their doctrine, Mat. 16.6, 12. The word which is as the Pillar of fire, and diſcovers to the people of God their way, is but a darke Cloud to them, Exo. 14.30. they ſtumble at the word, yea at Chriſt himelfe, 1 Pet. 2.8. A ſtone of ſtumbling, and a rock of offence, even to them which ſtumble at the word, &c.

The eightie eighth Obſervation in Nature.

THe beſt fruit-trees have ſome faults, and defects, are ſubject to Cankers, Moſſineſſe, and other diſeaſes, to luxurious growthes: ſome years they beare but few fruits, and many of them ſmall, and perhaps ſpotted, or chapt, or otherwiſe imperfect.

This ſhadowes out unto us this Propoſition. That

Propoſition ſhadowed. The beſt of Gods Children are guiltie of many ſins and infirmities in their converſations.

We know there are two Natures continually working and ſtriving in every regenerate perſon, and ſometimes the fleſh prevailes very much, and the graces of the ſpirit are clouded, and obſcured by it in the beſt men.

Moſes ſpake unadviſedly with his lips, Pſal. 106 33. Aaron made an Idol for the people. David fained himſelfe mad, 1 Sam. 21.13. he numbred the people contrary to the minde of God, he committed adultery, and murther, and ſinned in many other reſpects. Paul and Barnabas contended together, and parted, Acts 13. Job and Jeremiah curſed the day of their birth, Jerem. 20.14. Jonah was very angry without cauſe, Chap. 4.1.

We need not multiply particulars, the Experience of the people of God makes this too manifeſt, who ſay with Paul, Rom. 7.15. that which I doe, I allow not, for what I would, that do I not, but what I hate that do I, verſ. 19. The evill which I would not that I do, Jam. 3.2. In many things we offend all.

The conſideration of this ſhould humble all the people of God, Ʋſe. 1 ſeeing we carry about with us a corrupt Nature, and can by no meanes be rid of it.

This ſhould make every one of us watchfull, and circumſpect Ʋſe. 2 againſt ſin, and all enemies, for if the talleſt Cedars, and ſtrongeſt Oakes have beene bowed, and brought downe, how ſhall the weake Plant reſiſt, but by drawing continually ſap and ſtrength from the Roote, and walking cloſely with God?

The conſideration of this Propoſition may be a meanes to ſtay Ʋſe. 3 the ſpirit of a weake Chriſtian, who is diſcouraged in looking upon his ſin, and corruption, whatſoever is written, is written for our learning, that we through patience & comfort of the Scriptures might have hope: this is one cauſe why the faults, and ſins of the Saints of old are recorded.

Take heed of too much admiring the beſt men; there is droſſe Ʋſe. 4 mixed with their pureſt mettles: It is an error therefore in ſome perſons, who take all for granted that ſome (whom they admire) deliver in their Sermons, or otherwiſe, and that follow their Judgments and Examples becauſe theirs: Let us tryall things and hold faſt that which is good, 1 Theſ. 5.2.

The eightie ninth Obſervation in Nature.

WE ſee materiall fruit-trees that are ungrafted (wild trees) as forward to bring forth their ſower, and naughty fruits, as the grafted trees are to bring forth their good fruits. Crab-trees and others (of the worſt kinds) are as forward (in the ſpring) in bloſſoming, and ſhooting forth, as grafted trees of the beſt kinds.

This is another Similitude of the ſtate of ſpirituall fruit-trees, and ſhadowes out unto us this Propoſition, which alſo concurrs with the word and Experience: That

Carnall perſons are as forward, and zealous in the waies of ſin, as (uſually) the godly are in the waies of holineſſe. Propoſition ſhadowed.

All people are carried on in thoſe waies that are ſutable to their Principles, whether ſpirituall, or carnall: Papiſts (& other ſuperſtitious perſons (are as zealous in their waies, as uſually men fearing God are in Gods waies.

The Idolatrous people mentioned, Jer. 44. were very zealous, and earneſt in worſhiping their falſe gods, inſomuch that when the Prophet from God told them the danger thereof, and that it would be no leſſe than deſtruction to them if they continued ſo to provoke God, their ſpirits roſe againſt him, they anſwered him boldly, and ſtoutly, with one conſent, verſ. 16.17. The word that thou haſt ſpoken to us in the name of the Lord, we will not heare it of thee, but wee will doe whatſoever commeth out of our owne mouth, as to burne incenſe to the Queene of heaven, and to powre out drinke offerings unto her, as wee have done, both wee and our fathers, our Kings and our Princes.

So were the worſhipers of Baal earneſt and forward in calling upon their Idoll, cutting and lancing themſelves: And the people of Epheſus, Acts 19. how earneſt were they for upholding their Diana? verſ. 28. They were full of wrath, and cryed out, ſaying great is Diana of the Epheſians: and the whole City was full of confuſion, and they ruſhed into the Common place with one conſent, &c. So verſ. 24.

How vehemently earneſt have we ſeene carnall perſons for upholding the booke of Common-prayer, receiving the Lords Supper at Eaſter &c? Wherein they will not be hindred, an experiment whereof we had lately of ſome groſly ignorant perſons, who were prevented at one place from receiving the ſacrament of the ſupper from the hand of a profane Miniſter, they went after him the ſame day, to another place, wading through the waters (which then by reaſon of great raine overflowed the banks) to come to him, out of their blind zeale not knowing what they did.

and for all ſuperſtitious cuſtomes, feaſtings, may-games, merry meetings, and ſuch like: who amongſt the godly are more forward, and ready in the waies of God, than theſe kind of perſons are in theſe waies of ſin?

Now the reaſon of this is, becauſe the waies of ſin are agreeable and ſutable to the Nature of carnall perſons; and Secondly: becauſe Sathan workes mightily in the ſpirits of ſuch perſons, to ſtirre them up, and to carry them on in carnall courſes; eſpecially in any thing which hath in it but the leaſt ſhew of good. Ʋſe. 1

The conſideration of this ſhould make regenerate perſons to take ſhame to themſelves, That they who have the Commands of God, Divine Principles, the holy ſpirit, the glory of God, the welfare of others, an eternall inheritance &c. to carry them on and encourage them, ſhould yet be no more forward and zealous in the the waies of God, then ungodly ones are in the waies of ſin: O it ſhould humble us g eatly that we are ſo dull, cold, and formall, that we have no more zeale, ſpirit, and life in the pleaſant, and holy waies of God; that we are no more forward to bring forth ſweete, wholſome and pleaſant fruits to God, than wicked men are to bring forth poyſonous, and deadly fruits.

It is an intollerable ſhame to ſome profeſſors eſpecially, to ſee them ſo likewarme, and unactive in the waies of God, when power is in their hand to act for God, and his people, they move ſlowly, and feebly in his cauſe: wicked men are (commonly) more zealous and active in the ſervice of Sathan and their luſts, then Gods people are in the ſervice of the living and true God.

This is a thing greatly to be bewailed by us.