PART 2:

CHAPTER 1:

Upon the Ingraffing of Fruit Trees

Ungraffed trees can never bear good fruit.

Nor we till grafted on a better root.

OBSERVATION.

            A WILD tree, naturally springing up in the wood or hedge, and never graffed or removed' from its native soil, may bear some fruit, and that fair and. beautiful to the eye, but it will give you no content at all in eating, being always harsh, and unpleasant to the taste; but if such a stock be removed into a good soil, and graffed with a better kind, it may become a good tree, and yield store of choice and pleasant fruit.

APPLICATION.

            MEN who never were acquainted with the mystery of spiritual union with CHRIST, but still grow upon their na­tural root, may by the power of natural principles bring forth some fruit, which, like wild hedge-fruit, -may indeed be fair and pleasant to the eyes of men, but GOD takes no pleasure at all in it; it is sour and distasteful to him, be­cause it springs not from the SPIRIT of CHRIST. I shall set before you a parallel between the best fruits of natural men, and those of a wild ungrafted tree.

            1. The root that bears this wild fruit, is a degenerate root, and that is the cause of all this sourness and harsh­ness in the fruit: So all the fruits of unregenerate men flow from the first ADAM, a corrupt and degenerate root; he was indeed planted a right seed, but soon turned a wild

and degenerate plant; he being the root from which every man' naturally springs, corrupts all the fruit that any man bears from him. " A corrupt tree cannot bring forth good fruit."

            2. This corrupt root spoils the fruit, by_ the transmission of its sour sap into all the branches and fruits that grow on them; they suck no other nourishment, but what the root affords them; and that being bad, spoils all: For the same cause, no mere natural man can ever do one holy or accept­able action, because the corruption'of the root is in all those actions. The necessity of our drawing corruption into all our actions, from this cursed root, is expressed by a quick interrogation: " Who can bring a clean thing out of an unclean? Not one." (Job 14: 4.) The sense of it is well delivered us by, MR. CARYL:’ This question (says he) may undergo a two-fold construction: First, thus: Who can bring a morally clean person, out of a person originally unclean? And so he lays his hand upon his birth-sin. Or, Secondly, It may refer to the action of the same man; man being unclean, cannot bring forth a clean thing; that is, a clean or holy action.. And that this sour sap of the first stock, I mean ADAiI's sin, is transmitted into all mankind, not only corrupting their fruit, but ruining and withering all the branches; the Apostle shows us in that excellent parallel between the two ADAMS. (Rom. 5: 12.)

            3. although these wild hedge-fruits be unwholesome and unpleasant to the taste, vet they are fair and beautiful to the eye;,a man that looks upon them, and does not know what fruit it is, would judge it by its show to be excellent fruit; for it makes a fairer show often than the best and most wholesome fruit doth: Even so, those natural gifts which some unregenerate persons have, seem exceeding fair to the eye, and a fruit to be desired. What curious fan­tasies, nimble wits, solid judgments, tenacious memories, rare elocution, &c., are to be found among mere natural men! By which they are assisted in discoursing, praying, preaching, and writing, to the admiration of such as know them! But "that which is highly esteemed of men, is abomination to GOD:" It finds no acceptance with him, because it springs from that cursed root of- nature, and is not the production of his own SPIRIT.

            4. If such a stock were removed into a better soil, and graffed with a better kind, it might bring forth fruit plea­sant and grateful to the husbandman; and if such persons were but regenerated, what excellent and useful persons would they be in the church of GOD! And then their fruits would be sweet and acceptable to him. One observes

of TERTULLIAN, ORIGEN, and JEROM, that they came

into Canaan laden with Egyptian gold; that is, they came into the church full of excellent human learning, which did CHRIST much service.

            5. When the husbandman cuts down his woods or hedges, he cuts down these crab-stocks with the rest, because he values them not any more than the thorns and brambles among which they grow:, And as little will GOD regard or spare these natural branches, how much soever they are laden with such fruit. The threatening is universal: " Ex­cept you be born again, you cannot enter the kingdom of heaven:' And again, "Without holiness, no man [be his natural gifts never so excellent] shall see GOD." (Heb. 12: 14.) Embellished nature, is nature still: " That which is born of the flesh, is [but] flesh," however it be set off with advantage to the eye of man.      

REFLECTIONS.

            To what purpose then, may a natural man say, do I glory in my natural accomplishments? Though I have a better nature than some others have, yet it is a cursed na­ture still. These sweet qualities and excellent gifts, do only hide, but not kill the corruption of nature. I am but a rotten post gilded over, and all my, duties but hedge-fruit, which GOD makes no account of. O cutting thought I that the unlearned shall rise and take heaven, when I with all my excellent gifts shall descend into hell. Heaven was not made for scholars, as such, but for believers: As one said, when they comforted him upon his death-bed, that be was a knowing man, a Doctor of Divinity:’ O,' said he,’ I shall not appear before GOD as a Doctor, but as I ran; I shall stand: upon a level with the most illiterate in the day of judgment. What does it avail me, that I have a nimble wit,. whilst I have none to do myself good? Will my Judge be charmed with a rhetorical tongue? Things will not be carried in that world as they are in this.' If I could, with BERENGARIUS, discourse of every thing that is know­able; or, with SOLOMON, unravel nature, from the cedar to the hyssop; what would this advantage me, as long as I am ignorant of CHRIST, and the mystery of regeneration? My head has often ached with study, but when did my heart ache for sin? Methinks, O my soul, you trimmest up thyself in these natural ornaments to appear before- GOD, as delicate AGAG did, when he was to come before SAMUEL, and fondly conceitest that these things will procure favor, or at least pity from him; but yet, think not for all that, " the bitterness of death is past." Say not within thyself,.

            Will GOD cast such an one into hell? Shall a man of such parts be damned?' Alas! Justice will hew thee to pieces, as SAMUEL did that King, and not abate thee the least, for these things: Many thousand branches of na­ture, as fair and fruitful as thyself, are now blazing in hell, because not transplanted by regeneration into CHRIST; and if he spared not them, neither will. he spare thee.

CHAPTER 2
Upon the Union of the Graff with the Stock.

Whene'er you bud or graft, therein you see,

How CHRIST and souls must here united be.

OBSERVATION.

            WHEN the husbandman has prepared his graffs in the season, he carries them, with the tools that are necessary, to the tree or stock he intends to ingraft, and having cut off the top of the limb, in some straight smooth part, he cleaves it with his knife or chissel a little beside the pith, knocks in his wedge to keep it open, then (having prepared the graff) he carefully sets it into the cleft, joining the inner side of the barks of graff or stock together, (there being the main current of the sap,) then pulls out his wedge, binds both together, and clays it up, to defend the tender graff and wounded stock from the injuries of the sun and rain.

            These tender scions quickly take hold of the stock, and, having immediate coalition with it, drink in its sap, con­coct it into their own nourishment, thrive better, and bear more and better fruits than ever they would have done upon their natural root; yea, the smallest bud being carefully inoculated and bound close to the stock, will in a short time become a flourishing and fruitful limb.

APPLICATION.

            THIS carries a lively resemblance of the soul's union with CHRIST by faith: And indeed there is nothing in nature that shadows forth this great Gospel-mystery like it: It is a thousand pities that any who are employed about, or are but spectators of such an action, should terminate their thoughts (as too many do) in that natural object, and riot raise up their hearts to these heavenly meditations, which it so fairly offers them.

            1. When a twig is to be ingraffed, or a bud inoculated, it is first cut off by a keen knife from the tree on which it naturally grew.

And when the LORD intends to graft a soul into CHRIST, the first work about it is cutting work. Their hearts were cut by conviction and deep compunction, Acts 2: 37; no scion is ingrafted without cutting,; no soul united with CHRIST without a cutting sense of sin and misery.,

            2. When the graffs are cut off, in order to this work, it is a critical season with them; if they he too long before they are ingraffed, or take not with the stock, they die, and are never more to be recovered; they may stand in the stock a while, but are no part of the tree. So when souls are under a work of conviction, it is a critical time -with them.: Many a one have I known then to miscarry, and never recovered again; they have indeed for a time stood like dead graffs in the stock, by an exter­nal profession, but never came to any thing; and such dead graffs,either fall off from the stock, or moulder away upon it, so do these.

            3. The husbandman, when he has' cut off graffs or ten­der buds, makes all the convenient speed he, can to close them with the stock; the sooner that is done, the better; they get no good by remaining as they are.

. And truly it concerns the servants of the LORD, who are employed in this work of ingraffing souls into CHRIST, to make. all the haste they can to bring the convicted sinner to a closure with CHRIST. As soon as ever. the trembling jailor cried out, "What shall I do to be saved?" PAUL and SILAS immediately directed him to CHRIST. (Acts 16: 3O, 31.) They do not say, It is too soon for thee to have faith in CHRIST, you art not yet humbled enough; but " Believe in the LORD JESUS CHRIST, and you shall be saved."

            4. There must be an incision made in the stock before any bud can be inoculated; or the stock must be cut and cleaved, before the scion can be ingrafed.  Such an incision or wound was made upon CHRIST, in order to our ingraflng into him. (John xix. 34.) The opening of that deadly wound gives life to the souls of believers.

            5. The graff is intimately united, and closely conjoined with the stock.; the conjunction is so close, that they be­come one tree.

There is’also a most close and intimate union between CHRIST and the soul that believeth in him. It is emphatic­ally expressed by the Apostle: " He that is joined to the LORD, is one spirit." (1 Cor. 6: 17.) The word imports the nearest, closest, and strictest union. CHRIST and the soul cleave together in a blessed oneness, as those things do that are glued one to another; so that, look as the graff is really in the stock, and the spirit or sap of the stock is really in the graff, so a believer is really (though mystic­ally) in CHRIST; and the SPIRIT of CHRIST is really com­municated to a believer. " I live," says ST. PAUL, "yet not I, but CHRIST liveth in me. He that dwells in love, dwells in GOD, and GOD in him."

            6. Though the stock be one and the same, yet all graffs do not thrive and flourish alike in it; some out-grow the rest; and those that grow not so well as the others do, the fault is in them, and not in the stock.

So it is with souls really united to CHRIST; all do not flourish alike in him, the faith of some grows exceedingly; (2 Thess. 1: 3;), the things that be in others are ready to die; (Rev. 3: f2;) and such souls must charge the fault upon themselves. CHRIST sends up living sap enough, not only to make all that are in him living, but fruitful branches.

REFLECTIONS.

            1. Is it so indeed between CHRIST and my soul, as it is between the ingraffed scion and the stock? What honor and glory then has CHRIST conferred upon me, a poor unworthy creature! What! to be made one with him, to be a living branch of him, to be joined thus to the LORD. O what a preferment is this! It is but a little while since I was a wild and cursed plant, growing in the wilderness amongst them that shall shortly be cut down and faggoted up for hell: For me to be taken from amongst them, and planted into CHRIST, O my soul! fall down and kiss the feet of free grace, that moved so freely towards so vile a creature! The dignities and honors of the kings and nobles of the earth, are nothing to mine. It was truly confessed by one of them, that it is a greater honor to be a member of CHRIST, than the head of an empire. Do I say, a greater honor than is put upon the kings of the earth? I might have said, it is a greater honor than is put upon the angels of heaven: For to which of them said CHRIST at any. time, " You art bone of my bone, and flesh of my flesh?; Behold what manner of love is this!"

            2. Am I joined to the LORD, as a mystical part or branch of him? How dear art you then, O my soul, to the GOD

and FATHER of my LORD JESUS CHRIST! What! A branch of his beloved SON! What can GOD withhold from one so ingrafted? (Eph. 1: 6.)   All is yours," says my GOD, "for ye are CHRIST'S, and CHRIST is GOD'S." (1 COR iii. 23.) 

CHAPTER 3
Upon the Cutting down of Dead Trees.

Dead barren trees you for the fire prepare;

In such a case all fruitless persons are.

OBSERVATION.

            AFTER many years' patience in the use of all means to recover a fruit- tree, if the husbandman see it be. quite dead, and that there can be no more expectation of any fruit from it, he brings his axe and hews it down by the root; and from the orchard it is carried to the fire, it being then fit for nothing else; he reckons it imprudent to let such a useless tree abide in good ground, where another might be planted, that will better pay for the ground it stands in. I myself once saw a large orchard of fair, but fruitless trees, all rooted up, riven abroad, and ricked up for the fire.

APPLICATION.

            THUS deals the LORD by useless and barren professors, who do but cumber his ground. " And now also the axe is laid at the root of the trees; therefore every tree that brings not forth good fruit, is hewn down, and cast into the fire." (Matt. 3: 1O.) And " then. said the Dresser of the vineyard, Behold, these three years I came seeking fruit on this fig-tree, and find none; cut it down, why cumbereth it the ground?" (Luke xii,.. 7.) " These three years," allud­ing to the time of his ministry, he being at that time enter­ing upon his last half year, as one observes: So long he had waited for the fruit of his_ ministry among those dead­hearted Jews; now his patience is even at an end: 11 Cut them down," says he, " why cumber they the ground?" I will plant others (namely, the Gentiles) in their room. This hewing down of the barren tree, does in a lively manner shadow forth GOD's judicial proceedings against formal professors under the Gospel; and the resemblance clearly holds in these following particulars

            1. The tree that is to be hewn down for the fire, stands in the orchard among other flourishing trees, where it has enjoyed the benefit of a good soil, a strong fence, and much culture; but being barren, these privileges secure it not from the fire.

It is not our standing in the visible church, by a power-­less profession, among real saints, with whom we have been associated, and enjoyed the excellent waterings of ordin­ances that can secure us from the wrath of GOD. " Bring forth fruits meet for repentance, and think not to say with­in yourselves, We have ABRAHAM to our father." (Matt. 3: 8, 9.) Neither ABRAHAM, nor ABRAHAM'S GOD, will ac­knowledge such degenerate children: If ABRAHAM'S faith be not in your hearts, it will be no advantage that ABRA­HAM'S blood runs in your veins. It will be a poor plea for JUDAS, when he shall stand before CHRIST in judgment, to say, LORD, I was one of thy family, I preached for thee, I did eat and drink in thy presence.

            2. The husbandman does not presently cut down the tree, because it puts not forth, as soon as other trees do, but waits as long as there is any hope, and then cuts it down.

Thus does GOD wait upon barren persons, from Sabbath to Sabbath, and from year to year; for the LORD is long­

suffering to us ward, "and not willing that any should per­ish, but that all should come to repentance." Thus the long-suffering of GOD waited in the days of NOAH upon those dry trees, who are now smoking and flaming in hell. (1 Pet, 3: 2O.) He waits long on sinners, but keeps eiact accounts of every year and day of his patience.

            3. When the time is come to cut it down, the dead tree cannot possibly resist the stroke of the axe, but receives the blow,' and falls before it.  No more can the stoutest sinner resist the stroke of death, by which the LORD hews it down." " There is no man that has power over the spirit to retain the spirit; neither has he power in the day of death, and there is no discharge in that war." (Eccles, viii. 8.) When the pale horse comes5 away you must into the land of darkness: Though you cry with ADMAN,’ O my poor soul, whither art you going!' Die you must, you barren professor; though it were bet­ter for thee to do any thing else than to die. What a dread­ful shriek will thy conscience give, when it sees the axe at my root! When it is said to thee, "An end-is come, the end is come; it watched for thee, behold it is come."' (Ezek. 7: 6.)’ O,' said HENRY BEAUFORT, (that rich and wretched Cardinal, Bishop of Winchester, and Chan­cellor of England,)’ wherefore must I die? If the whole realm would save my life, I am able either by policy to get it, or by riches to buy it. Fie, will not death be hired? Will riches do nothing?' No, neither riches nor policy then avail

            4. That side to which the tree leaned most while it stood, that way it will fall when it is cut down; and " as it falls, so it lies, whether to the South or North." " (Eccles. 11: 8.)  So it fares with these mystical trees, I mean, fruitless professors. Had their hearts and affections bended heaven­ward whilst they lived, that way no doubt they had fallen at their death but as their hearts ever bended to the world, so when GOD gives the fatal stroke, they must fall hell­ward; and how dreadful will such a fall be!  " Consider this, ye that forget GOD, lest I tear [or rend you in pieces." (Psalm L 22.), O direful day! when the same hand which planted, pruned, and watered thee so long, and so tenderly, shall now strike mortal strokes at thee, and that without pity: " For he that made them will not have mercy on them, and he that formed them will spew them no favor." (Isa. 27: 11.) For the day of mercy is over, and the day of his wrath is fully come.

            5. And lastly, The fruitless tree is cast into the fire.  This is also the end of formality. " He is cast forth as a branch, and is withered, and men gather them and cast them into the fire, and they are burned." This is an tin­doubted truth, that there is no plant in GOD's vineyard, but he will have glory from it, by bearing fruit; or glory on it, by burning in the fire. In this fire shall they be gnashing their teeth and that both in indignation against the saints, whom they shall see in glory, and against JESUS CHRIST, and against themselves, for;losing so foolishly the opportunities of salvation. Do you behold when you sit by the fire, the froth that boils out of those flaming logs? O think of that foam and rage of these undone creatures, foaming and "gnashing their teeth in, that fire which is not quenched."

REFLECTIONS.

            How often have I passed by such barren trees, may one, say, with a more barren heart! As little thinking such a tree to be the emblem of myself, as NEBUCHADNEZZAR did when he saw that tree in a dream which represented him­self, and shadowed forth to him his ensuing misery. (Dan. 4: 13.) But, O my conscience!- my sleepy conscience I wert you but tender and faithful to me, you wouldest make as terrible an application of such a’spectacle to me, as the faithful prophet did to him. (Verse 22.) And thus wouldest you bemoan thy condition!

Poor wretch, here I grow for a little time, among the trees of righteousness, the plants of renown; but I am none of them: Some green_ and flourishing leaves indeed I have, which deceive others, but GOD cannot be deceived; he sees I am fruitless, and rotten at the heart. Poor soul, what will thine end be but burning! Behold the axe lieth by the root; and wonder it is, that there it should liedso long, and I yet standing! Still mercy pleads for a fruit­less’ creature; LORD, spare it one year longer. Alas! he need strike, no great blow to ruin me, his very breath blows to destruction. (Job 4: 9.) A frown of his face can blast and ruin me. (Psalm lxxx. 6.) He is daily solicited by his justice to hew me down, and yet I stand. LORD, cure my barrenness; I know you hadst rather see fruit than fire upon me.

PART 3

CHAPTER 1

Upon the Husbandman's Care for his Cattle.

More care for horse or oxen many take,

Than for their own, or dearest children's sake.

OBSERVATION.

            MANY husbandmen are excessively careful about their cattle, rising themselves early, or causing their servants to rise betimes to feed and dress them. Much time is spent in some countries in adorning their horses with curious trappings and plumes of feathers; and if at any time a beast be sick, what care is taken to recover and heal them You will be sure they shall want nothing that is necessary for them; yea, many will choose rather to want themselves, than suffer their horses so to do; and take a great deal of comfort to see them thrive and prosper under their hands.

APPLICATION.

            WHAT one said of bloody HEROD, who slew so many children at Bethlehem, That it were better to be his swine than his son, may be truly enough applied to some parents and masters, who take less care for the saving the souls of their children and servants, than they do for the bodies of those beasts which daily feed at their stalls. Many there be who do in reference to' their souls, as JACOB did, with respect to the preservation of their bodies, when he put all the herds of cattle before, and his wives and little ones behind, as he went to meet his brother ESAU. It is a weigh­ty saying of a grave author,’ It is vile ingratitude to re­joice when. cattle multiply, and repine when children increase; it is Heathenish distrust to fear, that He who provides for your beasts, will not provide for your chil­dren; and it is no less than unnatural cruelty, to be care­ful for the bodies of beasts, and careless of the souls of children.' Let us but a little compare your care and dili­gence in both respects, and see in a few particulars, whether you do indeed value your own, or your children and ser­vants souls, as you do the life and health of a beast.

            1. Your care for your very horses is expressed early, whilst they are but colts, and not come to do you any ser­vice; you are willing to be at pains and cost to have them broken and brought to their way. This is more than ever many-of them did for their children; they can see them wild and profane, naturally taking to wickedness, but yet never were at any pains or cost to break them; these must be cockered up in the natural way of their own corruption and wickedness, and not a rod or reproof used to break them of it. It is observed of the Persians, that they put out their children to school as soon as they could speak, and would not see them in seven years after, lest their in­dulgence should do them hurt.

            2. You keep your constant hour morning and evening, to feed, water, and dress your cattle, and will by no means neglect it once; but how many times have you neglected morning and evening duties in your families! Yea, how many be there, whose very tables, in respect of any wor­ship GOD has there, very little differ from the very cribs and mangers at which their horses feed! As soon as you are up in a"morning, you are with your beasts before you have been with your GOD; how little do such differ from beasts! And happy were it, if they were no more account­able to GOD than their beasts are!

            The end of your care, cost, and pains about your cattle is, that they may be strong for labor, and the more ser­viceable to you; thus you comply with the end of their beings. But how rare a thing is it to find these men as careful to fit their posterity to be serviceable to GOD in

their generations, which is the end of their beings! If you. can make them rich, and provide good matches for them, you reckon that you have fully discharged the duty of parents; if they will learn to hold the plough, that you are willing to teach them; but when did you spend an hour to teach them the way of salvation?

            Now to convince such careless parents of the heinousness of their sin, let these four queries be solemnly considered.

            Qu. 1. Whether this be a sufficient discharge of that great duty which GOD has laid upon Christian parents, in refer­ence to their families? That GOD has charged them with the souls of their families is undeniable. (Deut. 6: 6, 7; Eph. 6: 4.) If GOD has not clothed you with his author­ity to command them in the way of the LORD, he would never have charged them so strictly to yield you obedience as he has done. (Eph. 6: 1; Col. 3: 2O.) Well, a great trust is reposed in you, look to your duty; for without dispute you shall answer for it.

            Qu. 2. Whether it be likely, if the time of youth (which is the moulding age) be neglected, they will be wrought upon to any good afterwards? Husbandmen, let me put a sensible case to you: Do you not see your very horses, that whilst they are young you can bring them to any way; but if once they have got a false stroke, and if, by long custom it be grown natural to them, then there is no breaking them of it? Yea, you see it in your very orchards; you may bring a tender twig to grow in what form you please; but when it is grown to a sturdy limb, there is no bending it afterwards to any other form. Thus it is with children: °' Train up a child in the way he should go, and when he is old he will not depart from it." (Prov. 22: 6.)

            Qu. 3. Whether, if you neglect to instruct them in the way of the LORD, SATAN, and their own natural corrup­tions, will riot instruct them in the way to hell? Consider this, ye careless parents; if you will not teach your child­ren, the Devil will teach them; if you show them not. how to pray, he will show them how to curse and swear, and take the name of the LORD, in vain; if you grudge time and pains about their souls, the Devil does not. O, it is a sad consideration, that so many children should be put to school to the Devil!

            QU. 4. What comfort are you like to have from them whenn they are- old, if you bring them not up in the nurture and admonition of the LORD when they are young? Many parents have lived to reap in their old age, the fruit of their own folly and carelessness, in the loose education of their. children. -.By LYCURGUS'S law, no parent was to be’relieved by his children in age, if he gave them not good education in their youth; and it is a law at this day among the Swiss, that if any child be condemned to die for a capital offence, the parents of that child are to be his executioners; these laws were made to provoke parents to look better to their charge. Believe this as an undoubted truth, that that child which becomes? through thy default, an instru­ment to dishonor GOD, shall prove, sooner or later, a son or daughter of sorrow to thee.

REFLECTIONS.

            1. GOD has found out my sin this day, may a careless parent say.. This has been my practice ever since I had a family committed to my charge; I have spent more time and pains about the bodies of my beasts, than the souls of my children; beast that I am for so doing; little have I considered the preciousness of my own, or their immortal souls. How careful have I been to provide fodder to pre­

serve my cattle in the winter, whilst I leave my own and their souls to perish to eternity, and make no provision for them! Surely my children will one day curse the time that ever they were born unto such a cruel father, or of such a merciless mother. Should I bring home the plague into my family, and live to, see all my poor children he dead by the walls, if I had not the heart of a tiger, such a sight would melt my heart; and yet the, death of their souls by the sin which I-propagated to them affects me not! Ah, that I could say, I had done but as much for them, as I have done for a beast that perisheth!

            2. But unhappy wretch that I am, GOD cast a better lot for me, (may many a child say,) I am the offspring of religious and tender parents, who have always deeply con­cerned themselves in the everlasting state of my soul; many prayers and tears have they poured out to GOD for me, in my hearing as well as in secret; many wholesome counsels have they from time to time dropped upon me; many pre­cious examples have they set in their own practice before me; many a time, when I have sinned against the LORD, have they stood over me with a rod in their hands, and tears in their eyes, using all means to reclaim me, but like, an ungracious wretch I have slighted all their counsels, grieved their hearts, and embittered their lives to them.. Ah, my soul! you art a degenerate plant; better will it be with the offspring of Infidels than with thee, if repent­ance prevent not; now I live in one family with them, but’shortly I shall be separated from them, as far as hell is. from heaven; they now tenderly pity my misery, but then they shall approve and applaud the righteous sentence of CHRIST upon me: So little privilege shall I then have from my relation to them, that they shall be produced as witnesses against me, and all their rejected counsels, re­proofs, and examples, charged home upon me, as the ag­gravations of my wickedness; and better it will be, when it shall come to that, that I had been brought forth by a

beast, than sprung from the loins of such parents.

CHAPTER 2

Upon the hard Labor and cruel Usage of Beasts.

When under loads your beasts do groan,

think then How great a mercy tis that you are men.

OBSERVATION.

            THOUGH some men be excessively careful and tender over their " beasts, yet others are cruel and merciless towards them. How often have I seen them fainting under their loads, wrought off their legs, and turned out with galled backs into the fields or highways! Many times have I heard and pitied them, groaning under unreasonable bur­dens, and beaten on by merciless drivers, till at last by such cruel usage they have been destroyed, and then cast into a ditch for dog's meat.

APPLICATION.

            SUCH sights as these should make men thankful for the mercy of their creation, and bless their bountiful Creator, that they were not made such creatures themselves. Some beasts are made only for food, being no otherwise useful to men, as swine. These are only fed for slaughter, we kill and eat them, and regard not their cries when the knife is thrust to their very, hearts; others are only for service, whilst living, but unprofitable when dead, as horses. These we make to drudge and toil for us from day to day, but kill them not; others are both for food when dead, and service whilst alive, as the ox. These we make to plough our fields, draw our carriages, and afterwards prepare them for slaughter.

But man was made for nobler ends, created lord of the lower world; not to serve, but to be served by other crea­tures; a mercy able to melt the hardest heart into thank­fulness. I remember. LUTHER, pressing men to be thankful, that they are not brought into the lowest condition of creatures, and to bless GOD that they can see any creature below themselves, gives us a famous instance in the follow­ing story:’ Two Cardinals, (says he,) riding in a great deal of pomp to the Council of Constance, by the way heard a man in the field, weeping and wailing bitterly. They rode to him, and asked him, What he ailed? Perceiving his eye intently fixed upon a toad, he told them that his heart was melted with the consideration of this mercy, that GOD had not made him such a deformed and loathsome creature, though he were formed out of the same clay with it: This is that which makes me weep bitterly. Whereupon one of the Cardinals cries out, Well said the Father, the unlearned will rise and thank heaven, when we, with all our learning, shall be thrust into hell: That which melted the heart of this poor man, should melt every heart when we behold the misery to which these poor creatures are subjected. And this will appear a mercy of no slight consideration, if we draw a comparison between ourselves and these irrational creatures.

            1. Though they and we were made of the same clay, yet how much better has God dealt with us, even as to the outward man! The structure of our bodies is much more excellent. The noble structure and symmetry of our bodies invites our souls not only to thankfulness but admira­tion. DAVID, speaking of the curious frame of the body, says, " I am wonderfully made;" (Psalm cxxxix. 14;) or as the vulgar reads it, painted as with a needle; like some rich piece of needle-work curiously embroidered with nerves and veins. Was any part of the common lump of clay thus fashioned? GALEN gave EPICURUS an hundred years time to imagine a more commodious situation, configuration, or

composition of any one part of a human body; and (as one says) if all the angels in heaven had studied to this day, they could not have cast the body of man into a more

curious mould.

            2. How little ease or rest have they! They live not many years, and those that do, it is in bondage and misery,

groaning under the effects of sin; but God has provided better for us, even-as to our outward. condition; we have the more rest, because they, have so little. How many re­freshments and comforts has GOD provided for us, of which they are incapable! If we be weary with labor, we can take our- rest; but fresh or weary, they must stand to it, or sink under, it from day to day.

3. What a narrow capacity has God given to beasts What a large capacity to man! Alas, they are only capable of a-little sensitive pleasure; this is all they be capable of,' and this death puss an end to. But how comprehensive are. our souls in their capacities! We are made in the image of GOD, we can look beyond present things, and are capable of the highest happiness, and that to all eternity; the soul of a beast must probably die with the body; but our souls are a divine spark, and when the body dies, die not with it, but subsist even in its separated state.

REFLECTIONS.

            1. How great a sin, may an unthankful sinner say, is ingratitude to GOD,- for such a common, but choice mercy of creation, and provision for me in this world! There is no creature made worse by kindness, but man. There is a kind of gratitude even in brute beasts; they do in their way acknowledge their benefactors; " the o-x knows his owner, and the ass his master's crib." How ready are they to serve such as feed and cherish them! But I have been both unthankful and unserviceable to my Creator and Bene­factor, that has done me good all my days; those poor creatures that sweat and groan under the loads that I lay upon them, never sinned against GOD, nor transgressed the laws of their creation, as I have done; and yet God has dealt better with me than with them. O that the bounty of GOD, and his distinguishing mercy between me and the beasts that perish, might move and melt my heart into thankfulness! O that I might consider seriously what the more excellent end of my creation is, and might more endeavor to answer it! Or else (O my soul) it will be worse with thee than with the beasts. It is true, they are under bondage and misery; but it is but for a little time, will end all their pains, and ease them of all-their heavy loads but I shall groan to all eternity, under a heavier burden than ever they felt; they have no account to give, but I have. What comfort is it that I have a larger capa­city than a beast has! That GOD has endowed me with reason, which is denied to them! Alas! this will but aug­ment my misery, and enlarge me to take in a greater

measure of anguish.

            2. But bow many steps, O my soul, may when in the praises of thy God, may a believer say,      you considerest the mercies that GOD has bestowed upon thee! Not only in that be made thee, not a stone or tree without sense, or a horse or dog without reason; but that you art not an infidel without hope, or an unregenerate person without happiness. What! to-have sense, and all the delights of it, which stones have not; reason, with the more noble pleasures -of it, which -beasts have not; and such a hope of inconceivable glory, which the unsanctified have not! O my soul! how rich 1 how bountiful has thy GOD been to thee! These are the overflowings of his love to thee, moulded out of the same lump with the beasts that groan on earth; yea, with the damned that howl in hell: Well may I say, that GOD has been a good GOD to me.

CHAPTER 3

Upon the Seeking of lost Cattle.

When seeking your lost cattle, keep in mind

That thus CHRIST JESUS seeks your souls to find.

OBSERVATION.

            WHEN cattle are strayed from your fields, you use all care and diligence to recover them, tracing their footsteps, sending your servants abroad, and inquiring yourselves of all that you think give news of them.

APPLICATION

            The dare and pains you take to recover your lost cattle, carry a lively. representation of the love of JESUS CHRIST, in the recovery of lost sinners. JESUS CHRIST came, on purpose from heaven upon a like errand, " to seek and to save that which was lost.". There are several particulars in which this glorious design of CHRIST, in seeking and saving lost man, and the care and pains of husbandmen in reco­vering their lost cattle, meet, though there be many par­ticulars also in which they differ.

            1. We sometimes find, cattle will break out of those very fields where they have been bred, and where they want nothing that is needful for them. Just thus, lost man de­parted from GOD, brake out of that pleasant enclosure where he was abundantly provided for, both as to soul and body; yet then he brake over the hedge of the command, and went astray. " Lo this only have I found, that GOD made man upright, but he sought out to himself many in­ventions." (Eccles. 7: 29.) He was not satisfied with that blessed state GOD had put him into, but would be trying new conclusions to the ruin both of himself and his pos­

            2. Strayers are evermore sufferers for it; and what did man get by departing from his GOD, but ruin and misery to soul and body! Will you have an abbreviate of his sufferings and losses? (the full account none can give you.) Why? By straying from his GOD, he lost the holiness of his nature; like a true strayer, he is all dirty and miry, be­smeared both in soul and body, with the odious filthiness of sin; he lost the liberty of his will to good; a precious jewel of inestimable value: This is a real misery incurred by the fall, though some have so far lost their understand­ings, as not to own it: He has lost his GOD, his soul, his happiness, and his very bowels of compassion towards him­self in this miserable state.

            3. When your cattle are strayed, yea, though it be but one of the flock or herd, you leave all the rest, and go after that which is lost: So did JESUS CHRIST, who in the fore-cited place, (Matt. 18: 12,) compares himself to such a shepherd; He left heaven itself, and all the blessed angels there, to come into this world to seek lost man. O the pre­cious esteem, and dear love that CHRIST had to poor man! How did his bowels yearn towards us in our lost state! How did he pity us in our misery! As if he had said, Poor creatures, they have lost themselves, and are become a prey to the Devil; I will seek after them and save them.

            But there are some particulars in which CHRIST's seeking lost souls, and your seeking lost cattle, differ.

            1. Your cattle sometimes find the way home themselves, and return to you of their own accord; but lost man never did, nor can do so; he was his own destroyer, but can never be his own savior: It was possible for him not to have lost his GOD; but, having once lost him, he can never find him again of himself. Alas! his heart is bent to backsliding, he has no will to return. Man's recovery begins in GOD, not in himself.

            2. Your servants can find, and bring back your cattle as well as you; but so cannot CHRIST's servants. Ministers may discover, but cannot recover them; they daily seek, but cannot save them; lament them they can, but help them they cannot; entreat and beg them to return they can, but prevail with them they cannot, MELANCTHON thought, when he began to preach, to persuade all; but old ADAM was too bard for young MELANCTHON.

            3. Though you prize your cattle, yet you will not venture your life for the recovery of them; you rather let them go than retain them with such an hazard; but JESUS CHRIST not only ventured, but actually laid down, his life to re­cover and save lost man: He redeemed them.,ut the price of his own blood; He is that good Shepherd that laid down his life for the sheep. O the surpassing love of CHRIST to

lost souls!

REFLECTIONS.

            1. LoRD, I am a lost creature, an undone soul; and herein lies my misery, that I have not only lost my GOD, but have no heart to follow him! Nay, I fly from CHRIST, who is come' on purpose to seek and to save me: His mes­sengers are abroad seeking for such as I am; but. I avoid them, or at least refuse to obey their call and persuasions to return. Ah, what a miserable state am I in! Every step I go is a step towards hell; my soul, with the prodigal, is ready to perish in a strange country! But I have no mind with him to return home; wretched soul, what will the end of this be? If GOD has lost thee, the Devil has found thee; he takes up all strayers from GOD: Yea,.death and hell will shortly find thee, if CHRIST do not; and, then thy recovery will be impossible: Why sit I here perishing and dying? I am not yet as irrecoverably lost as the damned are. O let me delay no longer, lest I be lost for ever.

            2. O my ~ soul!: (may one say, that was lost, but is found,) for ever. bless and admire the love of JESUS CHRIST, who came from heaven to seek and save such a lost soul as I was., LORD, how matchlesss is thy love! I was lost, and am found. I am found, and did not seek, nay, I am found by Him from whom I fled.

CHAPTER 4

Upon the Husbandman's Care for Posterity.

Good husbands labor for posterity; To after-ages saints must have an eye.

OBSERVATION.

            CAREFUL husbandmen not only labor to supply their own necessities while living, but to lay' up something for their-posterity when they are gone. None but bad husbands and spendthrifts are of the mind with TIBERIUS, who having put all into such confusion in the empire, that it might be thought the world would end with him; yet pleased himself with this apprehension, that he should be out of the reach of it; and would often say,’ Let heaven and earth mingle; if the world will but hold my time, let it break when I am gone: But provident men look beyond their own time, and concern themselves in the good or evil of their posterity.

APPLICATION.

            WHAT careful husbands do, with respect to the provisions they make for their children, that all prudent Christians do, with respect to the truths committed to them, and by them, to be transmitted to succeeding ages.  In the first ages of the world, even till the Law was given, faithful men were instead of, books and records; they did by tradition convey the truths of GOD to posterity; but since the sacred truth has been consigned to writing, no such tradition (except agreeing with that written word) is to be received as authentic; but the truths therein delivered to the saints, are by open confessions, and constant suffer­ings, to be preserved and delivered from age to age. This was the whole cloud of witnesses, both ancient and modern, who have kept the word of GOD's patience, and would not accept their lives, liberties, or estates; no, nor the whole world in exchange, for that invaluable treasure; they have carefully practiced SoLOMOw's counsel, " Buy the truth, but sell it not;" (Prov. 23: 23;) they would not alienate that fair inheritance for all the inheritances on earth. Upon the same reasons that you refuse to part with your estates, Christians also refuse topart with the truths of GOD.

            1. You will not waste or alienate your inheritance, be­cause it is of great value in your eyes; but much more precious are GOD's truths to his people. LUTHER profes­sed, he would not take the whole world for one leaf of the Bible. Though some profane persons may say with PILATE, What is truth? Yet know, that anyone truth of the Gos­pelis of more worth than all the inheritances upon earth; they are the great things of GOD's law, and he that sells them for the greatest things in this world, makes a soul­undoing bargain.

            2. You will not waste or part with your inheritance, because you know your posterity will be much wronged by it. They that baffle or drink away an estate, drink the tears of their sad widows, and the blood of their impov­erished children. _The people of GOD consider, how much the generations to come are concerned in the conservation of the truth of GOD for them: It cuts them to the heart, to think, that their children should be brought up to wor­ship dumb idols, and fall down before a wooden or breaden god. The very birds and beasts will expose their own bodies to apparent danger of death to preserve their young. Religion does much more tender the hearts and bowels than nature doth.

            3. You reckon it a foul disgrace to sell your estates, and become bankrupts; it is a word that hears ill among you And a Christian accounts it the highest reproach in the world to be a traitor to, or an apostate from, the truths of GOD. When the primitive saints were required to deliver up their Bibles, those that did so were justly branded, under the odious title of traditores, or deliverers.

            4. You are so loath to part with your estates, because you know it is hard recovering an estate again, when once you have lost it. Christians also know, how difficult it will be for the people of GOD -in times to come to recover the light of the Gospel again, if once it be extinguished. There is no truth of GOD recovered out of AntiCHRIST's hands, without great wrestlings and much blood. The Church may call every point of Reformed doctrine and discipline so reco­vered, her Naphtalies; for with great wrestlings she has wrestled for them.

            5. To conclude, rather than you will part with your estates, you will choose to suffer many wants and hardships all your lives; you will fare hard, and go bare, to preserve what you have for your posterity: But the people of GOD have, put themselves upon far greater hardships than these to preserve truth; they have chosen to suffer reproaches, poverty, prisons, death, and the most cruel torments, rather than the loss of GOD's truth. All the martyrologies will inform you what their sufferings have been, to keep the word of GOD’s patience; they have boldly told their enemies, that they might pluck their hearts out of their bodies, but should never pluck the truth out of their hearts.

REFLECTIONS.

            1. BASE unbelieving heart! may a' cowardly professor say: How have I shrunk from truth when it has been in danger! I have rather chosen to leave it, than my life, liberty, or estate, as a prey to the enemy. I have left truth, and just it is, that the GOD of truth should leave me. Cowardly soul, that durst not make a stand for truth Yea, bold and daring soul, that wouldest rather venture to look a wrathful GOD, than an angry man in the face. I would not own and preserve the truth, and the GOD of truth will -not own me. « If we deny him, he will deny us." (2 Tim. 2: 12.)

            2. LORD! unto me has you committed the precious treasure of truth, may such as suffer for truth say; and as I received it, so do I desire to deliver it to the generations to come, that the people which are yet unborn may praise the LORD. God forbid I should ever part with such a fair inherit­ance, and thereby beggar my own, and thousands of souls! You have given me thy truth, and the world hates me; I well know that it is the ground of the quarrel; would I but throw truth over the walls, how soon would a retreat be sounded to all persecutors! But, LORD! thy truth is in­valuably precious; what a vile thing is my blood, compared with the least of all thy truths! You has charged me not to sell it; and in thy strength I resolve never to cut off that golden line, whereby the truths are entailed upon thy people from generation to generation: My friends may go, my liberty go, my blood may go; but as for thee, precious truth, you -,halt never go.

            3. How dear has this inheritance of truth cost some! May you say. How little. has it cost us! We are entered into their labors; we reap in peace, what they sowed in tears; yea in blood. O the grievous sufferings, that they chose to endure rather than to deprive us of such an inheritance! Those noble souls, heated with the' love of CHRIST, and care for our souls, made many bold and brave adventures for it; and yet, at what a low rate do we value what cost them-so dear t Like young heirs, that never knew the getting of an estate, we spend it freely.,LORD,' help us thankfully and diligently to improve thy truths, while we are in quiet possession of them. Such intervals of peace and rest,. are usually of no long continu­ance with thy people.

CHAPTER 11:

Upon the Husbandman's care to prove and preserve his Deeds.

Deeds for your lands you prove, and keep with care; O that for heaven you but as careful were!

OBSERVATION.

            WE generally find men are not more careful in trying gold, or in keeping it, than they are in examining their deeds, and preserving them; these are virtually their whole estate, and therefore it concerns them to be careful of them If they suspect a flaw in their lease or deed, they repair to the ablest counsel, submit it to his judgment, and query about all the supposable dangers with him; if he tells them their cause is suspicious and hazardous, how much are they perplexed and troubled! They can neither eat, drink, nor sleep in peace, till they have a good settlement; and willing they are to be at much cost and pains to obtain it.

APPLICATION.

            THESE cares and fears, with which you are perplexed in such cases, may give you a little glimpse of those troubles of soul, with which the people of GOD are perplexed about their eternal condition, which perhaps you have been hitherto unacquainted with Your own fears and troubles, if ever you were engaged by a cunning and powerful adver­sary in a law-suit for your estate, may give you a little glimpse of spiritual troubles; and indeed it is no more but a glimpse of it: For, as the loss of an earthly (though fair) inheritance, is but a trifle to the loss of GOD, and the soul; so you cannot but imagine, that the cares, fears, and solici­tudes of souls about these things, are very much beyond yours. Let us compare the cases, and see how they answer each other.

            1. You have evidences for your estates, and by them you’hold what you have in the world. They also have evidences for their estate in CHRIST, and glory to come; they hold all by virtue of their inter-marriage with.' CHRIST; they come to be enstated in that glorious inheritance, contained in the covenant of grace. You have their tenure in that Scripture, " All is yours; for ye are CHRIST'S, and CHRIST is GOD'S." (1 Cor. 3: 22, 23.), Faith unites them to him; and after they believe, they are sealed by the SPIRIT of pro­mise. (Eph. 1: 13.) They can lay claim to no promise upon any other ground; this is their title to all that they own as theirs.

            2. It often falls out, that after the executing of deeds or leases, an adversary finds some dubious clause in them, and thereupon commences a suit of law with you. Thus it fre­quently falls out with the people of Gon, who after their believing, have doubts and scruples raised in them about their title. Nothing is more common, than for the Devil and their own unbelief to start controversies, and raise strong objections against their interest in CHRIST. These are cunning and potent adversaries, and maintain long debates, and reason cunningly and sophistically, always alleging, that their title is worth nothing.

            3. All the while that a suit in law is depending about your title, you have but little comfort or benefit from your estate; you cannot look upon it as your own, nor lay out monies in building or dressing, for fear you should lose all at last. Just thus stands tine case with doubting Christians, they have. little comfort from the most comfortable promises, or little benefit from the sweetest duties and ordinances; they put off their own comforts, and say, If we were sure that all this were ours, we could then rejoice in them; but alas! our title is dubious; CHRIST is a precious CHRIST, the promises are comfortable things, but what if they be none of ours! Ah! how little does the doubting Christian make of his large and rich inheritance.

            4. You dare not trust your own judgments in such cases, but state your case to such as are learned in the laws; and are willing to get the ablest counsel you can to advise you: So are poor doubting Christians; they carry their cases from Christian to Christian, and from Minister to. Minister, with such requests as these: Pray tell me, what do you think of my condition? Deal plainly and faith_ fully with me;_ these be my grounds of doubting, and these my grounds o. hope. O hide nothing from me! And if’ they all agree that their case is good, yet they cannot be. satisfied till God say so too, and, confirm the word of his servants; and therefore they carry the case often before Him, in such words as these, " Search me, 4 GOD, and know my heart; try me, and know my thoughts, and see if there be any way of wickedness in me." (Psalm cxxxix. 23, 24.)      5. You have little quiet in your spirits, till the case be resolved; you cannot sleep in the night, because these troubled thoughts are ever returning upon you: What, if I should be turned out of all at last? So it is with these Their eyes are held waking in the night, by reason of the troubles of their hearts. Such fears as these are frequently returning: What, if I should be found a self-deceiver at last? How can this or that consi§t with grace?, Their meat and drink does them little good; their bodies are often macerated by the trouble of their souls:

Lastly, `When your title is cleared, your hearts are eased; yea, not only eased, but overjoyed; though not in that degree, nor with the same kind of joy, that the hearts of Christians are overflowed, when the LORD speaks peace to their souls. O welcome the sweet morning-light, after a tedious night of darkness; now they can eat their bread with comfort, and drink their wine (yea if it be but water) with a merry heart.

REFLECTIONS.

            1. O how has my spirit been tossed and hurried, may the careless soul say, with troubles and clamors about my estate! But as for these soul-perplexing cases, that Christians speak of, I understand but little of them. I never called my everlasting state in question, nor brake an hour's sleep upon such an account. Ah, my careless soul! little has you regarded how matters stand in reference to eternity! I have strongly conceited but never thoroughly examined the validity of my title to CHRIST and his promi­ses; nor am I able to tell, if my own conscience should,demand, whereupon my claim is grounded!

            O my soul! why art you so unwilling to examine how matters stand between GOD and thee? Art you afraid to look into thy condition, lest you should lose thy peace, or rather thy security? To what purpose will it be to shut thine eyes against the light of conviction, unless you couldest also find out a way to prevent thy condemnation? Thouseest others, how attentively they wait under the word, for any thing that may speak to their conditions. Doubt­less you has heard how frequently and seriously they have stated their conditions, and opened their cases to the ministers of CHRIST! But You, O my soul! has no such cases to put, no doubts to be resolved; you wilt leave all to, the decision of the great day, and not trouble thyself about it now. Well, GOD will decide it, but little to thy comfort.

            2. I have heard how some have been perplexed by liti­gious adversaries, may others say, but I believe none have been so tossed with fears, and doubts, as J have been about the state of my soul. LORD, what shall I do? I have often carried my doubts and scruples to thine ordinances, waiting for satisfaction to be spoken there. I have carried them to those`I have judged skilful and faithful, beg­ging their resolution and help, but nothing will stick. Still my fears are renewed. O my GOD, do you decide my case! Tell me how the case stands between thee and me; my clays consume in trouble, I can neither do nor enjoy any good, whilst things are thus with me; all my earthly enjoyments are dry and uncomfortable; yea,. which is much worse, all my duties and thine ordinances prove so too, by reason of the troubles of my heart! I am no ornament to my pro­fession, nay, I am a discouragement and stumbling-block to others! I will hearken and hear what GOD the LORD will speak; O that it might be peace! If you do not speak it, none can; and when you dost, keep thy servant from re­turning to folly, lest I make fresh work for an accusing conscience, and give new matter to the adversary of my soul!

            3. But You, my soul, enjoyest a double mercy from thy bountiful GOD, who has not only given thee a sound title,. but also the clear evidence and knowledge thereof. I am; gathering and daily feeding upon the full-ripe fruits_ of assur-­ance, whilst many of my poor brethren drink their own tears,. and have their teeth broken with gravel-stones. LORD, you has set my soul upon her high places, but let me not exalt myself, because you has exalted me; nor grow wanton because I walk at liberty, lest for the abuse of such precious liberty, my old chains return upon me, and my soul be again shut up in prison.