Iames 5. 9. Behold, the Iudge standeth before the doore.

GOds Ministers are like Davids watch­men vp ouer the City gate, (2 Sam. 18. 24) set on high, as from some Watch-tower for the peoples safety, to ken abroad who bee going and comming. Our Apostle heere seemes such a Watchman; his tidings (among other) these: Behold, the Iudge standeth before the doore.

The words (if you minde their reference to what goes before) are an enforcement of a reason brought by the Apostle for deterring Christians from vncha­ritable grudging and impatient stomaking one a­gainst another vpon mutuall illations of wrongs and iniuries. The frame they are set in stands vp thus ioynted;

• 1 a Disswasion: Grudge not one against another.
• 2 a Reason of that disswa­sion.
  • 1 Intimated in specifying or rather cautioning the iudgement or danger thereby incurr'd: Lest ye be condemned.
  • 2 Enforced from the neere appro­pinquation of the Iudge that may inflict that iudgement: Be­hold, the Iudge standeth before the doore.

[Page 2] Or (if you will rather [...], and in grosse) thus, [...], Grudge not one against another; there's the sinne disswaded: [...], that yee be not con­demned (of the Lord namely, say Interpreters) there's Paraeus. Others the ground or reason of that disswasion. Where on, to strike deeper impression, for more aduised notice of what hee said, he forewarness them of the Iudge (that both can and will condemne them) now not so far off, but that (ere they think on) may light on their skirts, and take them tardy. Behold, the Iudge stand­eth before the doore.

You haue had the connexion of the words with former. Now doe yee but vnioynt this frame a little, and cull the words from the rest apart by themselues, and they are a preadmonition of the instant neernesse of the great Iudge to iudgement; Behold, the Iudge standeth before the doore: Where the parts are two,

• 1 An acclamation (as I may so say) in that de­monstratiue, Behold.
• 2 A Proclamation. The Iudge standeth before the doore.

For the first, the Acclamation, Ile touch that but lightly, and lay it aside: Ecce, Behold, a word that stands at the head of my Text, not for a cypher to fill vp the number of words only, but like a Comet por­tending some ensuing matter of much consequence: or like some Trumpet blowne vp before a Proclama­tion to call and lure off mens thoughts from other obiects for the more intent attention, and hath that vse here in the entrance that Dauids Selah (say some) Alsted. Encycl. hath in the end of a sentence: as if thus the Apostle, Sensibus hoc imis (res non est parva) repone, Tis a matter not a little worthy your deepest notice, thinke [Page 3] on't, take notice of it. Behold.

Loe the benum'd deadnesse of our stupid hearts; Vse the earthly mindednesse of our dunghill affections; how suffer we them to bee swallowed vp into the in­satiably-deuouring gulfes of the pleasures of sinne and profits of the world! whereby so vnapt become wee to looke about vs in things conducing to our euer­lasting welfare, that no lesse then some ratling alarme must bee first struck vp, ere wee'll open our eares to heare, or our eyes to Behold the Iudge standing before the doore. But

I intend not to detaine your patience in the porch: Let me vnlock the doore, and lead your thoughts in vnder the main roofe and master-peece of my Text, the Proclamation. Th Iudge standeth before the doore.

About which parts ere I lanch forth into the streame of my intendment, giue mee leaue to vse this double method, [...], Resolution, Com­position. By the first Ile open them in giuing the sense & meaning of the words: by the other reunite and summe them vp againe together into some Do­ctrinall Thesis. This done, Ile get a board and set forth.

For the first, Resolution of parts, Ile finish that in the Solution of two queries. First, on the Subiect, 1 who and what this Iudge is. Secondly, on the At­tribute, what meanes his standing before the doore.

First, who and what this Iudge is? Quest. 1.

[Page 4] Answ. No ordinary and common Iudge (be sure) whose skill and acts of iudicature comparatiue­ly are at best but imperfect, limited, and reach no fur­ther then [...], a few matters of fact amongst men; no but a Iudge [...], one by an [...], or transcendent excellency infinitely euery way surpas­sing all others. No temporall or earthly Iudge liable to like frailties that are other men, and meriting oft­times Gods [...], his reuenging eye as well as Homer Batrach. others: But one of whom wee may say most truly what Papists falsely of their holy father the Pope, Omnis judicans, à nemine judicandus; one who iudge­eth Dist. 14. Can. Si Papa. all men, but to be iudged of none; yea, the very Iudge of Iudges. No mere or simple man neither, no nor Saint or Angell, but one to whom both Saints and Angels doe acknowledge homage, and very de­uils crouch; [...], one both God and man, Phil. 2. 7. Psal. 22. 6. Isa. 53. 3. Christ; blessed for euer. Who though while on earth a seruant, [...] a worme and no man, most vile, contemptible, yea himselfe like a malefactor ac­cus'd, arraygn'd, condemned; yet now inuested with Mat 28 18. Phil. 2. 9. all Regall power both in heauen and earth; now ex­alted aboue euery name that's named, is by the au­thority of God his father ministerially (in respect of manhood namely) deputed the visible and generall Iudge at last of the whole world, And would yee know what a Iudge this is? Tis one for power al­mighty, none shall withstand him; for wisdome won­derfull, Act. 17. 38. none shall deceiue him; for maiesty dreadfull, none shall out-face him; for iudgement most iust, none shall trip him; [...], one that will search 1 Chro. 28. 9. Acts 1. 24 the very reines of men, and dig open the hidden ca­uernes of euery heart; [...], one irrespectlesse Rom. 2. 11. [Page 5] of persons, that will iudge impartially according to each our workes: whom no bribes shall corrupt, nor greatnesse brow▪beat; whom intreaties shall not moue, nor teares deflect: that will take a most strict account of all mens wayes, and will not put vp the wilfull transgressions of his lawes; that blessed and only Potentate, that King of Kings, and Lord of 1 Tim. 6. 15. Deut. 32. 39. Lords; in whose power it is to kill and to keep aliue, to saue or to damne eternally: who descending at last 1 Thes 4. 16. Mat. 25. 31. day from heauen with a shout, enroab'd with shining glory, attended with a traine of Angels, and riding vpon the wings of flaming fire, shall by the voyce of an Arch-angell and with the trump of God rouze vp the dead from their beds of dust, and by a generall summons both of quick and dead gathering all be­fore him, shall from his Throne of iudgement erect Mat. 25. 32. Mat. ibid. in the ayre, plead with all flesh. Where sheepe and goats, good and bad one seuered from t'other, and all the bookes both of nature, Scripture, conscience, and of Gods omniscience shall be opened, and euery one iudged out of those things which shall be written in Reu. 20. 12 those bookes according to their works. This done, an eternall doome and sentence shall he passe of glo­rification vpon his elect and faithfull, Venite bene­dicti, Come ye blessed, &c. of condemnation vpon im­penitent reprobates, Ite maledicti, Go ye cursed, &c. Mat. 25. 34. 41.

You haue seene the Iudge. But what of him? Hee standeth before the doore.

What's that? that's the second question. Quest 2.

Answ. There are two doores in Scripture mentio­ned, before which Christ standeth: the one within vs, the other without. Christ stands at the one to tender grace; at the other to bring in iudgement. [Page 6] Mans heart's the one, whereat Christ daily presents himselfe, and by the preaching of his word knocks for entrance. Behold, I stand before the doore and knock, Reu. 3. 20. The other that of Christs great Iudgement▪hall, and meant in my Text; before which (in a borrowed forme of speech) Christ may be said to stand, when as his exceeding neerenesse vn­to iudgement is to be noted, intimated. For as in v­suall speech, that stranger wee say, is come very nigh our house, that's now standing before our doore: So here; so nigh proclaimes our Apostle this great Iudge his approach to iudgement, as of one already before the doore: Nay, and that not sitting neither, much lesse retiring backe againe, as foreslowing en­trance, but standing as one awayting, and ready in­stantly to step in as soone as but the doore is opened. Thus briefly for resolution of parts.

In their Synthesis or composition, secondly, Ile do but this, set and ioyne them againe together, and that 2 into this doctrinall frame;

That the comming of Christ the great Iudge of the Doctr. world is not farre off, but very neere at hand.

Beloued, take not the proposition as intimating any intendment of enquiry after the definite and exact point of this great Iudge his neerenesse: our Sauiour checks such curious scrutiny, when Acts 1. 7. [...], 'tis not for you (saith he) to know the times and seasons which the father hath put in his owne hand; Mar. 13. 32. and auerres the knowledge of the very day and houre a depth beyond the fathom either of men or Angels. My ayme is, minding no deeper wading then along the shoare of Scripture, to stay my discourse only vp­on the indefinite and indeterminate neerenesse of this [Page 7] Iudge his comming, and thus sense it. Tis not farre off, but very nigh at hand; though how neere for houre, day, month, or yeere I dare not with some to attempt to calculate.

And here let me demand your thoughts. Can we thinke that hee (whose approach speeds daily on­wards) can after sixteene hundred yeeres standing be­fore the doore, bee by this time farre off from step­ping in? or that he (who promised concerning this his second comming, B hold I come quickly; and a­gaine, Reu. 22. 12 Ioh. 16. 16 a little while, and ye shall see me;) that hee can now bee any great way off, since so many hundred yeeres of that little while or quickly is already spent? No, if Saint Iohn in his time said truth, 'twas [...] 1 Ioh, 2 18. 1 Pet. 4. 7. Phil 4. 4. Heb. 11. 37. [...], the last time; Saint Peter in his time, [...], the end of all things is at hand; Saint Paul in his time, [...], the Lord is nigh, [...], yet but a little while, and hee that shall come, will come, and will not tarry; then surely after so long flux of time since that, must it now bee much more true, that the comming of Christ the great Iudge of the world is not farre off, but very neere at hand.

Would you haue me attempt any farther euiction of this verity; Ile not borrow any helping hand from Rabbi Eliahs dreame in the Iewish Talmud, of Ʋid. Galatinum de arcanis catho­lice veritatis, lib. 4 cap 20. the worlds lasting but six thousand yeeres, whereof [...] &c. 2000 empty without Law writ­ten, 2000 vnder the Law, 2000 vnder the Messiah, (of which last 2000 are 1630 already gone) and for the many iniquities of men (saith hee) some of that time shall not bee expired. Neither will I presse you with Lactantius or Saint Ieromes coniectures, who Hier. in Ps. 98. Lactan. Inst. Di­vin. l. 7. c. 14. 2 Pet. 3 8. because, saith Peter, a thousand yeeres with the Lord [Page 8] are as one day, haue therefore thought, that as the world was six dayes creating, and then followed the Sabbath; so answerably that the world should con­tinue for six thousand yeeres, (as guest the Rabbi be­fore) and then should succeed the eternall Sabbath, but adding thus; that as the legall Sabbath began (say they) not at the full end, but in the euening of the sixt day; so that this eternall Sabbath shall pro­bably begin not iust at or after the full end of 6000 yeeres, but a little before. Neither will I make vse of Cusanus fancy, who dreaming that the distance of Ʋid. Espenc. in 2 ad Tim pag. 80. time betweene Christs incarnation and the worlds dissolution should answere the interstice between the Creation and the Deluge, hath conceited, that as the world from its creation lasted 1656 yeeres, and then was wholly drowned; so from its re-creation by Christ incarnate, that it shalllikewise last the like 1656 yeeres, and then be dissolu'd by fire at Christs second comming. Nor will I adde what Mathematicians, Vid. Aret. Prob. de interitu mun­di pag. 1016. some will seeme to elicit for Christs neerenesse, either from some late coniunction of Planets, or specially from the daily decay of the world, who obseruing not only in generall most things sublunary to decline from their former vertue, strength, and power; but the very Sunne it selfe (say they) to want much of its influentiall vigour, that once it had, whose distance from the center of the earth is 9976 leagues shorter now (say they) then in Ptolomees dayes) would hence haue more then probably portended the imminent end of all things. These and the like [...], or em­pty speculations, for farther euidencing my propoun­ded Doctrine, I dare not meddle with, contenting my self with S. Austins modesty, that profess't ingeni­ously; [Page 9] for our Sauiours return to iudgment, Tempora Aug. Epist 78. dinumerare non audeo; I dare not number or set down the precise times. You know the sense you must take me in, a neerenesse, to wit, not definite, determinate, but indeterminate, indefinite; for proofe whereof, leauing the by-wayes of mens fancies, the safest road for me to trauell in will be such Topique mediums as plaine Scripture lends me. Where that might be Reas. 1. Reu. 12. 12. prefixed first, that Saint Iohn suggests from the De­uils wrath, because his time's but short; whose rage and fury since euery where daily it growes greater and greater, more furiously now bestirs it selfe then formerly wont; what argues it, but the date of his time euen almost out, and consequently Christ the Iudge euen now at hand: like some ill-minded Te­nant (it seemes) whom if you should see to make ha­uock and spoile of euery thing vpon his Tenement, fell the trees, rack out the ground, hew the hedges, teare downe the gates, rifle the house, would you not be ready to think, sure this mans lease is almost expi­red, that he playes such reaks: So here, that the Deuill now so ruffles abroad as if he were mad, so stirres vp contentions, conspiracies, tumults, warres, so labors to bring all kinde of sinne in fashion, to conuert the world all into pride, drunkennesse, whoredome, E­picurisme, Atheisme, and attempts aboue former wont to doe all the villany and mischiefe that euer he can; what implies it but that he sees (as indeed it is) Reas 2. the date of his lease euen quite expired, and Christ now at hand to iudgement?

I might adde secondly that which most moderne Scholiasts Pareus, with o­thers. that I haue met with but one Napier, that casts these times vnder the seuenth Trumpet. on the Re­uelation do ioyntly iump in, that fiue of the seauen [Page 10] Trumpets namely, mentioned Reu. 8. and 9. haue already sounded, and that we of these times are fallen into the dayes of the voyce of the sixt Trumpet, the seuenth and last being thought will bee the Archan­gels Trumpet that shall sound to iudgement: which if so, our inference then how easie, that Christ cannot be farre off now.

But what think you rather thirdly of the accom­plishment Reas. 3. of most those signes foretold in Scripture, as forerunners of Christs second comming, betoken­ing not the certainty only, but the vndoubted pro­pinquity thereof, though indeterminate: will not the reall and true impletion of these conclude his neerenesse? Suruey particulars, Generall Apostasie, Reuelation of Antichrist, Reuiuing of the Gospell, Depth of Security, Ripenesse of sinne, and some o­thers.

1 Generall Apostasie, that which Saint Paul men­tions, Signe 1. as in the (1 Tim. 4. 1. 2.) so especially (2 Thes. 2. 3.) where treating somewhat of the day of iudge­ment (whereof the Thessalonians had beene by false teachers halfe possessed that it should falin their very life time) that day (saith he) shall not come [...], except there come a falling away first. Which defection if with Ambrose, Haymo and others Ambr. in 2. Thes Haymo in locū. Beda. you conceiue a politicall only, in the reuolt of King­domes many from the Roman Empire; why? such a defection, hath it not beene long since made; when as (the Empire hauing beene miserably battered by the Westerne inuasions of Goths and Vandals, and by the Easterne of Turks and Tartars) those King­domes that had erewhile beene brought vnder its yoke of tribute and subiection (as France, England, [Page 11] Spaine, Lumbardy, Denmark, Sweden, and others) falling there-from, and vpon this aduantage resu­ming their ancient Polity and State, became as now they bee, vndepending, or absolute Monarchies in themselues? But if an Ecclesiasticall defection or an Doctissimi qui [...], Apostasiam hanc interpretantur de defectione plurimorum à vera catholica Christiana fide & religione. Zanch. 1 Tim. 4 1. [...]. Apostasie spirituall (that which Writers most both moderne and ancient doe ioyntly pitch on as the A­postles meaning) standing in a generall defection from faith and religion catholique, taught in Scrip­tures; hath not such a defection behapned likewise? I appeale to the Orientall Churches planted first by the Aposties hands themselues; how ouer▪run now with the blasphemous dreames of their Prophet Ma­homet! I appeale to the Occidentall: what a noto­rious reuolt hath there been made from their primi­tiue faith and purity? Is't not euidence sufficient, the vniuersall leprosie of Heresie and impurity that hath so ouergrowne the whole body of the Church of Rome, that for these many yeeres not one print al­most of pristine soundnesse can be espied? Is't not e­uidence sufficient, those infinite [...], supersti­tious will worships, and traditionall inuentions of men, that since the first 600 yeeres haue by the v­surpt authority of the Bishop of Rome preuail'd and gotten head in the Westerne Church? Is't not eui­dence sufficient, those innumerable errours not cir­cumstantiall onely, but fundamentall, and these ex­presly or consequentially, so at least, confirm'd now by their Trent Anathemaes, as their resolu'd do­ctrines, and the peremptory Tenents of their Church: (their Iustification by works, Popes supremacy and infallibility, merit, freewill, satisfaction, superero­gation, worship and inuocation of Saints, purgatory, [Page 12] prayers to and for the dead, adoration of the Eucha­rist, Transubstantiation, priuate Masses, pardons, in­dulgences, & caetera pecora campi) in all which haue they not left their first estate? palpably deuiated from plain rule of Scripture, and fallen from that first Ro­man faith and worship taught them once by Paul in his Epistle to Romans? whereby that Bethel once, how is it become a Bethauen now, and that City that was once Faithfull, now a Strumpet? I spare proli­xity in a fact so plaine: But doe yee see what issue? The Apostasie by Paul foretold then hath already been, and so one forerunner of Christs second com­ming passed; must wee not henceforth then look for Christ? But

2 With this Paul connexeth our second progno­stique, Signe 2. the reuelation of Antichrist, the head indeed of that forenam'd Apostacy, when as (2 Thes. 2. 3.) that day (saith he) shall not come, except first that man of sinne be reuealed, that sonne of perdition. Now can we haue him brought plainer vpon the worlds Stage, plainer discouered then he is already? I meane not in 2 Thes. 2. Reu. 13. & 17. the Turk (to whom the great Antichrists description made by Paul and Iohn are not truly competible) I meane not in some indiuiduall Iew of the tribe of Dan, of a virgin borne by the Deuils helpe, to sit at Ierusalem, whom Enoch and Eliah forsooth retur­ning from the terrestriall Paradice, must buckle with three yeeres and halfe before Christs Comming, Bel­larmines Chimera; But that Beast that Saint Iohn Bellar. De Rom. Pont. lib. 3. Reu. 13. 11▪ Reu. 17. saw horn'd like a lambe, buttongu'd like a Dragon; that purple strumpet and whore of Babylon, that monster of Luciferian pride, mounted vpon the sea­uen-headed Beast, or seauen-hill'd City, the Pope or Reu. 17. 7. 9. 18. [Page 13] Papacy of Rome. For I demand who's the Anti­christ if not he that sitting in the Temple of God, and seated in his chayre of Pestilence (couertly at least) opposeth Christ in all his offices, and exalteth him­selfe aboue all Kings and Emperors, that are called gods? Who's the Antichrist, if not he that being but a silly man, yet claimes all power both in heauen and 2 Thes. 2. 4: earth, makes lawes of his owne to binde mens con­sciences, and dispenseth when hee lists with the breach of Gods? that vsurps authority to forgiue sinnes, to put downe Kings, and dispose of King­domes, claymes supremacy Monarchicall ouer the whole earth, both in spirituals and temporals, as Christs Vicar generall on earth? Who's the Antichrist, if not he that sets vp a new sacrifice pro­pitiatory for sinne, preferres his Decrees and tradi­tions before Gods written word, makes himselfe the infallible Interpreter of holy Scripture, and supreme Iudge of controuersies? Who's the Antichrist, if not he that mangles Christs Sacraments as hee pleaseth, addes new of his owne, and maintaines flat idolatry both in the breaden host, in the inuocation of the dead, and worship of Saints reliques, images: forbids mariage, commands conscientiall abstinence from meates, seduceth men by lying miracles, and hath 1 Tim. 4. 3. drank himselfe drunke with the blood of the Saints? If Iohn Bishop of Constantinople, that for a season Ego fidenter di­co, quisquis se u niversalem Sa­cerdotem vocat, vel vocari desi­derat, in elatio­ne suâ Antichri­stum praecurrit. Creg. Papa l. 6. Ep. 30. de Iohan. Constantinop. only claimed the title of Sacerdos universalis, vniuer­sall Bishop, was by Pope Gregories confident asserti­on Praecursor Antichristi, the Forerunner of Anti­christ; then the Bishops of Rome that since Boniface the third haue euer vsed this title, are that Antichrist indeed: So that we doubt not with him in Aven­tinus [Page 14] to auerre, Papam esse Antichristum, that the Petrus Iohan. a­pud Aver [...]inum Pope is Antichrist: which Antichrist as he was con­ceiued euen in the Apostles dayes, at what time the mystery of iniquity was working, stroue vnto birth 2 Thes 27. for 300 yeeres after by aspired superiority betweene the Patriarchall Sees: borne about Constantius reign, when that sounded from heauen, Seminatum est ve­nenum in Ecclesia, poyson is sowne in the Church: Platina in ult. Siluest. Irenaeus lib. 5. cap. 25. Reu. 13. 18. Christened (as I may say it) by Irenaeus with the Beasts numerall name, Lateinos, whose Church hath beene called the Latine Church, and whose Liturgy yet is Latine all: So in Boniface the third was hee set vp in his throne, when still'd by that parricide Phocas Emperour, Episcopus Oecumenicus, Occumenicall or vniuersall Bishop: but then especially more open­ly reuealed, then in his flourishing prime, when after­wards out of the Empires ruines or at least translati­on encreased, with secular dominion, possessed with both the swords, decreed [...], the in­fallible In Concil Late­ran. An. 1516. and vnerring Iudge of all controuersies, from whom no appeale, and superior to all generall Coun­cels. So then Antichrist is reuealed, our second pro­gnostique of our Sauiours second comming. Who as hee hath beene mortally wounded since Luthers time, by the sincere preaching of the Gospell: so the Lord (we trust) will go on daily more and more to consume with the spirit of his mouth, and destroy vtterly with the brightnesse of his comming, which 2 Thes. 2. 8. whether the Lord be now about to doe, conjectures are not improbable: only I referre vnto your secret thoughts what God is acting by the hand of Swe­den.

3 The wonderfull reuining of the Gospell in most Signe 3. [Page 15] parts of the Christian world. I meane not here that preaching of the Gospell whereof our Sauiour speaks (Mat. 24. 14.) that the Gospell should be preached in all the world, and then should the end come; (con­ceiued by some both Protestants and Papists an vn­doubted praeludium of Christs comming to iudge­ment:) that (saith Chrysostome) was fulfilled in the Chrysost. in Mat. 24. Apostles dayes, through whose Ministery the Gos­pell was come into all the then inhabited world, and Col. 1. 6. then came the end that our Sauiour meant [...] (saith Theophilact) [...], not of the world, Theoph. in Mat. but of Ierusalem. That reuiuing rather meane I, euen that glorious proruption of the Gospels light from amidst the foggy mists of Popish darknesse, which S. Iohn foresaw should breake out vpon the Church towards the end of the world, intimated by that An­gell (Rev. 14. 6. 7.) that in the midst of the beasts or Antichrists persecution, was sent with the euerlasting Gospell to preach to them that dwelt on the earth to euery nation, and kindred, and tongue, and people; saying, feare God, and giue glory to him, for the houre of his iudgement is come: Where (in the vna­nimous iudgment of best Scholiasts) the Gospels new Pareus Omnes in hoc concor­dant Angelum hunc representa­re predicatores Evangelij tem­poribus Anti­christi. in Apoc. breaking out by the Ministers of reformation is fore­told to befal the Church a little before Christs houre of iudgement. If so, consider thus; Haue not the bright shining beames and Sunne light of the Gos­pell broken wonderfully out for this last hundred and odde yeeres after its long eclipse and obscuration vnder the interposed veyles of Popish errors? Haue not the Scriptures of late by Gods mercy vindicated their primitiue liberty after so long imprisonment vn­der a strange or vnknown tongue, false glosses, Mun­kish [Page 16] postils and interpretations? Three hundred and threescore yeeres since or vpward it dawn'd in the Waldenses. Two hundred and threescore yeeres since the Sunne arose in Wicklif, and after successiuely by Hus, Luther, Zuinglius, Oecolampadius, Caluine, o­thers, how it hath [...] shined more and more vnto this perfect day? So that now (blessed be God) tis got vp into the very Zenith and verticall poynt of our Meridian, where it diffuseth and darts abroad its en­lightning and refreshing beames into the whole He­misphere of the Christian world, increasing onward dayly euen vnto sauage climates, as if God meant now speedily to finish his worke, to cut it short, and to dispatch with a trice what hee meant to doe in gathe­ring by his word those that are to bee gathered vnto his kingdome. And is this no warrant for conie­cture that Christs houre of iudgement hastneth? Tis a signe (we say) the day light drawes on ward neerer and neerer by how much thicker and thicker the Cocks of the Village crow: why not this too a pro­bable signe that Christs great day is well on toward dawning, when Gods Ministers euery where doe preach so frequently?

4 That generall sleepe of deepe security, like that Signe 4. & 5. of the old world before the Flood, and that fearfull Deluge of all-ouerflowing sinne, foretold both of them towards Christs second comming: the first (Mat. 24. 38.) the other (2 Tim. 3. 2. 3.) Now what prediction in all Gods Book was euer fulfilled, if not this? Do yee but let loose your thoughts a little and survey abroad; Did euer any times since the creation of the world sleepe so securely vnder the hatches of outward peace without feare of imminent stormes, or [Page 17] bath'd so fearelesly against the warme Sunne of fleshly ease, prosperity, Epicurisme? Were euer times so generally giuen vp to an insensible fearelesnesse of the Almighties wrath, so engulft ouer head and eares in the dead sea of security, as now they be? Tell, did e­uer any age attempt such Babels, such montanous and prodigious proiects of bedlam outrages, let loose such reines to all heauen-affronting desperate de­boistnesse. was so vnrecouerably swallowed vp into the insatiable gulfe of damned prophanesse as ours now? Let but Drunkennesse speak if euer it sunk in­to that loathsome fog of brutish basenesse as now it doth; Let Pride speak if euer it hoyst vp such top­sailes, hung out such flanting flags of profeil't vanity; Let Whoredome speak if euer so shamelesly it ietted the streets, or blusht so little at discouered filthinesse; Let Couetousnesse, let Vsury speak (though 'tis like they bee loath) if euer their sharp set appetites were so greedily mad vpon a nunquam satis, or triflingly slighted either conscience or Religion, when standing with profit in competition. Beloued (horresco refe­rens) neuer was the Gospell or the sincere and pow­erfull preaching thereof expos'd to that scorne that now it is: Neuer holinesse so disdainfully trampled on both by scums and great ones as now it is. The Lords day neuer so irreligiously dasht out of counte­nance by prophane libertinisme, or groaning vnder such cart-loads of countenanc't dishonors as now it doth. Surely if euer the world were vp to its full measure of al impiety, the haruest of sin euer full ripe, 'tis now; and can wee thinke Christs sickle then not ready euen now to be put in to cut and hew downe this luxuriant crop of the worlds prophanesse by [Page 18] his instant approach to iudgement?

I let passe Christs predictions of earthquakes, wars, and rumours of wars, as either pertaining to Mat. 24. 7. Acts 2. 19 20. times preceding Ierusalems destructions, or if to the end of the world, not more plainly then wofully ful­filled daily. I let passe concomitant signes, contigu­ous with our Sauiours comming (fearfull alterations in the ayre, darkning of the Sunne, the Moones tur­ning into blood, Stars falling from heauen) for these Mat 24. 29. looke we when the doore is opened, and Christ steps ouer threshold: A generall calling and conuersion of Signe 6. the Iewes, that's thought the last memorable fore­runner of Christs second comming, that mystery (as 'tis thought) that Paul would haue the Romans not be ignorant of, for preuention of insultments ouer the Iewes, (Rom. 11. 25) But of this alij atque alij, aliud atque aliud, diuerse men diuetsly; Some thus think; That this mystery is none other but a particular cal­ling D. Williams of the true Church, l. 5. c. 19 20. Marlorat. ex Hyperio & Mus­culo. intimated of an elect remnant that God reseru'd to himselfe among them after their nationall reiecti­on; which calling is successiuely to be continued vn­till the ful number of those, that of the Gentiles are to be saued, shall come in, that is, full to the worlds end, before which time the fulnesse of the Gentiles cannot come in. Others otherwise. Not a continued cal­ling Iunius. D. Willet. Aretius. at all times, but a generall calling into a flourish­ing Christian Church of their owne in the last times. Ile not set these two opinions together by the eares. Thus resolue wee; If such a calling or conuersion of Iewes the Apostle intimates, which hath at all times been successiuely continued since their generall reie­ction, of some elect indiuiduals namely among them to the faith (which is not only the iudgment of many [Page 19] learned, but very consonant to the whole Chapters drift) then fauours this place no prediction of any thing to behappen Iewes more at the last times then hath at any time; and so their conuersion no more a signe of Christs second comming then is a continued conuersion of some indiuiduall Papists to the true faith since the generall reuolt. But if on contrary not the continued conuersion of some scattered indiuidu­als, but a generall recollection of the whole nation into one visible flourishing Christian Church before Christs comming be conceiu'd (though perhaps not necessarily) the Apostles meaning; though we grant it a signe, yet as for the manner of it no man knowes how it may bee done, so neither for the time how soone or suddenly. So that the issue will bee, that notwithstanding this imagined returne generall of Iewes not yet fulfilled, nothing hinders but that Christ may bee very neere at hand, euen before the doore.

Reflect now backe.▪ Vnite all together in your thoughts. And now that you see all but one at most of Christs forerunners passed, [...] know that he is neere, euen at the doore. Mat. 24. 33.

But what meane I ranging in such spacious fields of euidence for this truth, since that (as Paul said to Agrippa) [...], I know you beleeue it. Giue Acts 26. 27. leaue to draw homeward then, and from these pre­mises to lodge some practique inferences in your soules and consciences.

And here (Beloued) shall I begin with that vse of our Sauiours neernesse, that Saint Peter presseth (2 Pet. 3. 11.) What manner of persons namely ought wee then to bee in all manner of conuersation and godli­nesse? [Page 20] or with that which Paul and Iames suggest, (Heb. 10. 30. 37. Iam. 5. 7. 8.) Patience therefore, courage, cheerfulnesse, resolution, constancy vnder crosse, for that the comming of the Lord draweth nigh, and he that shall come, will come, and will not tarry: or with that which Saint Iohn intimates (Rev. 22. 20.) doubling of our desires therefore, and of our spirituall faintings and longings after Christs glorious appearing in act? I confesse these vses as for deduction genuine naturall, so for contemplation sweetly comfortable, for Christian practice needfully considerable; But thus,

First, what floods of terrour should this Doctrine Vse 1. of the great Iudge his neernesse sluce into the flintiest heart of any impenitent Belialist that lies yet wallow­ing in the stinking puddle of his resolu'd prophane­nesse vnder the insensible guilt and spreading gan­grene of his sinnes vnpurged, vnreformed? A guilty malefactor doe but tell him of the Iudge in circuit, and how trembles he at the tiding? and can such heare of Christs neere approach, the dreadfull Iudge of all the world, and not quake and tremble? What City's that, that when some irresistible and all con­quering Gen. 18. 25. enemy is got nigh the gates, and ready to enter will not begin to startle and bestirre themselues? and can such stretcht out on the bed of security, take such deep naps in their sinnes when Christ their victorious enemy, the Almighty conquerour of the whole world stands now before the doore, and with his rod of iron (vnlesse repentance preuent) is ready Psal. 2. 9. to crush their bones in peeces, & as a Iudge implaca­ble turne them headlong into the horrid and easlesse dungeon of euerlasting darknesse? O that I were [Page 21] some strong-lung'd Trumpeter amidst the armies of Israel, some able Belman that could ring this peale but lowd enough in the deafe eares of all such grace­lesse and vngodly securelings, that thus put farre from them this euill day, that letting all thought of future Amos 6. 3. summons to Christs great Assize, runne at six and se­uens, minde nought for the present but their bathing and drenching in the full streames of pleasure, braue­ry, profits, and other fleshly contentments, neuer dreame of iudgement, or of Christs neerenesse to it? Howsoeuer, stands here any such that looks me now Sic loquuntur Rabbini cum auditorem ad diligentem rei considerationem invitare solent Schiudl. Isa. 28. 1. Isa. 5. 22. in face, or heares me speaking, [...] come and heare. Stand forth a while, and let me bespeak your thoughts a little.

You drunkards of Ephraim first, and tospots Ale­knights, that are so mighty to yot downe drink, and to tun vp Ale by gollons into your fleshy barrels; that relish no felicity beyond an Ale-bench, and em­pty out all both your gifts and meanes and credit in­to the pot and pipe; O that your thoughts when af­after your drunken naps returned to themselues a­gaine, could but looke forth a little and ken this neer­nesse of Christ the generall Iudge of men, that ere long will dash all your pots in peeces, will strat your merriments, dissolue your drunken crews, and send you packing where not a drop either of small drinke or water to coole your bladdering tongues. The like thought made Belshazzar tremble, and wil't not you?

You proud Fantastiques next, you generation of Dan. 5. 6. light▪ skirt Fashionists that by your mostrous disguiz'd trappings haue cleane dasht modesty out of countenance, & for want of vertue, the antient Iuy [Page 22] of true Nobility, haue nought else to shew for Genti­lities challenge but slashes, cuts, louelocks, strips and gorgets, &c. O could you but beleeue Christs instant neernesse! but beleeue the hastning of his day of ven­geance, when all your changeable brauery and flan­ting vanity must be taken downe, your bushy plumes be made ly in dust, your hayry fleeces be torne from your heads as fit tow for fire, and your new▪ fangled immodest fashions (whose weekely variety hath well nigh non-plust the deuils quick'st inuention) shall be pluckt off your backs, and your selues stript naked of all your ornaments, be made stand pewling, howling at his barre of iudgement. Pauls bare discourse of this same iudgement, though farre off then, made proud Foelix tremble. Cannot the reall neernesse of it now, make your hearts to quiuer? Acts 24. 25.

You vncleane Aldulterers and impure Libidinists whose eyes are full of lusts, and hearts minde nothing 2 Pets 2. 14. but the bed of strange loue; you that wayt for the twilight when none may see, skulk into corners to Iob. 24. 15. conceale your dalliance, and assemble your selues by troopes into harlots houses. What a cooling card Ier. 5. 7. should this doctrine be to your lustfull heates, your day of account that's iust at hand, Christ the dread­full Iudg that stands now at doore! at whose fearfull appearing the filthy bookes of your polluted consci­ences must be al vnclaspt, your hidden works of dark­nesse to your eternall shame bee laid all open to the world, and your selues, that now so burne with the fire of lust, be burnt ere long in the fire of hell.

You irreligious Sabbath-libertines, you that so nauciate Gods sacred ordinances, & as if the Sabbath were but a ceremony, or rather some feast of Bacchus, [Page 23] doe by your vncurb'd disorders make the Lords day the deuils, the market day of your soules a play day for your lusts; come heare and tremble. Behold that Iudge at hand, euen at your heeles, who himselfe will vindicate the dishonours of his day, conuert your pastimes into the sad dumps of horror, and for the holy rests that you haue denied him, adiudge you to eternall restlesnesse in the lake of hell.

You black wide-mouth'd swearers, that from the open sepulchres of your impure throats belch out vnmeasurably the Sulphurious damps of blasphe­mies, oathes and curses, that haue more of God and Christ the Iudge in your tongues then in your hearts, and thinke that discourse wants grace that wanteth oathes; come, dare ye any longer spit such dishonours in the face of him that's now at hand, as a swift witnesse against you, and will exact a most Mal. 3. 5. Mat. 12. 36. strict account euen of euery idle word: Or can you heare of him (whom you so often by your oathes and curses rampant haue attempted as t'were to pluck downe from heauen) now ready in flaming fire to breake through the clouds, to erect his Throne for 2 Thes. 2. 8. iudgement, to summon you all to his great Assize, and your silent thoughts within you not gush or tremble?

You flinty hard-hearted Vsurers, you that haue enlarged your desires as hell, that are as death and are neuer satisfied, that lend your money to men, but Hab▪ 2. 5. your soules to the Diuell, the Diuels chiefe stewards, or rather Theeues, that haue skild your selues for theeuery, from Magicke Principles (tis like) and haue learned to rob by the black Art: when sitting warm­clad in your counting house, or at the fire, not wag­ging [Page 24] a foot, to any mans seeming, can yet play the theeues twenty, forty, an hundred miles off. You that with your iron teeth and brazen nayles, do grind the faces of the poore, & rauen like Vultures vpon the Isa. 3. 15. guts of the needy; that can gallop post to hell, though as heauy laden with poore mens curses, as your cof­fers with bags. Oh that your hearts were but capa­ble of my Texts impression! or could beleeue the ex­ceeding neerenesse of the great Iudge his comming, who (if you run on) is sure to meet you (farre worse then did the Angel, Balaam) with a vengeance: at Numb. 22. which time, what, O what a terrible thing will it be eternally to be adiudged to that fiery furnace, where your soules must burne, your bodies frie, your coyn melt, your bils, and bonds, and pawnes, and morga­ges, Mat. 13. 42. be cast in to adde fuell for a greater blaze: and where a guilty stinging conscience, as a greedy worm must bee euer gnawing vpon your fresh bleeding hearts, as heere your remorselesse consciences did like vultures gnaw vpon poore mens bones.

You graceles scoffers, and persecutors of the Saints, you sonnes of Ismael, and brood of Herod, that with the malice of your rayling tongues slat vp the dirt of reproach into the face of purity, and flout at that in others without which your selues shall neuer see God, that brand the sincere and discreetest endeauors Heb. 12. 14. of a mortified life with the opprobrious stigme of needlesse precisenesse, and (to make it more odious) Puritanisme, though nere so Canonicall. Come heare and know you first borne and elder sonnes of Belial, your iudgment sleepes not. For he commeth, Psal. 96. 13: for hee commeth that will iudge the earth, before whom mockers shall bee made to know that holi­nesse, [Page 25] not Atheisme, is the way to heauen; when those whom now you run such descants on, and with bitterest sarcasmes laugh out of countenance, ac­counting their liues (with the fooles in Wisdome) Wisd. 5. madnesse, your owne eyes shall with enuy and won­der see numbred among the children of God, and their lot to be among the Saints.

You couetous pinching muck-wormes that pant Amos 2. 7. so after the dust of the earth, and bury your hearts in dunghils, that make the world your God, and your slaue your master, that make gold your hope, and say of fine gold, thou art our confidence; that thirst after profit as your sweetest happinesse, and sell a good Iob. 31, 24. conscience for a thing of nought; that are indebted to none more then your selues, and doe runne in ar­rerages to their backs and bellies that depend vpon you; that close vp your eares as fast as your purses from the cries of the poore, and bethink each ex▪ ­pence by your life time to a pious vse as the nex way to bring both you and yours to the parish. Loe the Iudge at hand that will require an account how you imploy'd his talents, and can your hearts endure or can your hands be strong in the day that the Lord wil deale with you, when from his dreadfull Throne he Ezek 22. 14. shall thunder, saying, Come, where's the honour you haue done your maker with any your substance? Pro. 3. 9. where's any my members that you haue sed when Mat. 25. hungry, that you haue cloath'd when naked, that you haue visited when sick? when you for anguish hanging your heads, shall curse your couetousnesse to the pit of hell. Your owne experience shall tell you then, how little good 'twill doe you to haue had the whole world when (alas) you must lose your soules? Mar. 8. 36.

[Page 26] You griping Nimrods and kine of Bashan, that op­presse the poore and crush the needy, that build hou­ses Amos 4. 1. by vnrighteousnes, and chambers by wrong, that raise your estates out of others ruines, that vse your neighbours seruice without wages, and giue him not for his work, rack your rents on tenter-hookes, Ier. 22. 13. Ibid. and extract fuell out of your tenants browes and bones for your excessiue pride and brauery; that couetmens fields with Ahab, and will take them by deceit or violence; that euen eat the flesh of the people, and fley their skin from off them, that break the backs of your neighbours, and chop them in peeces as for the pot. With what face dare you lon­ger Mic. 3. 3. lift vp your hornes, and like cloud brushing Ce­dars so insolently ouer-looke your neere bordering shrubs, and thickets of the forrest? Well, know that he's at hand whose comming is terrible as an army with banners, before whom the very mountaines quake, and heauens tremble: he's at hand that will Cant. 6. 10. put bridles betweene your teeth, and bo [...]e your iawes with hookes, that will chase you for feare, and for Ezek. 38. 4. the glory of his maiesty into the holes of rocks, and into the caues of the earth, when he shall but once a­rise to shake terribly the earth. Isa. 2. 19.

But whither swim I in particulars? would God (in a word) both you and all such others as neuer yet laid their wayes to heart to put away the euill from before their eyes, could no more but this, call off your thoughts a little from all other obiects, and in some silent night enforce vpon your hearts some liue­ly apprehension, but either of that generall summons ere long before Christ the Iudg, whence none exem­pted, or but that strict examination of each your [Page 27] wayes, where not a thought shall scape, or but your vnanswerable conuiction, when not the least excuse shall be found; or but Christs thundering prolation of that most iust and deserued Sentence, Goe yee cur­sed, &c. or rather the mercilesse and horrid execution of that sentence vpon all wicked and impenitent re­probates; when from the place of iudgment, roaring, blaspheming, cursing, they shall be hal'd and drag'd by their tormented tormentors, the grisly hags and deuils of hell, into that burning Tophes, that lake of fire and brimstone, where the worme neuer dieth, and the fire neuer goeth out. Would not these thoughts Mar. 9. 44: goe nigh to vndoe the couenant betweene you and hell, call home your wandring affections from the pleasures of sinne, and gally back your galloping re­solutions from out of the broad way to hell? Or but thus, suppose (a supposition too, that for any thing we know, some of vs that stand here liuing, may in esse see ere long) suppose (I say) that at this instant, while I am speaking and your selues hearing, you should looke suddenly vp, and lo both heauen and earth be­ginning to blaze, the Sunne darkning, the Moone be­comming blood, & Christ the Iudge in flaming fire, with his traine of Angels appearing in the clouds, the white Throne now setting, the Archangell sent out, the Trumpet sounding, the summons giuen, and the dead ouer whom ye now sit or stand peering vp from out their graues by little and little, (their heads first, then their shoulders, their whole bodies next) ready to goe forth the Church to meet Christ in the ayre; would not your blood gush, the reds of your guilty consciences rise hereat? would not the lockings of your ioynts be ready vnloose, and your knees [Page 28] smite one against another? would you not stand as men struck in head, or as people at your wits end for feare what would become of you, be ready to run e­uery one (who could) to seeke holes to hide in? How, O how would now your sinnes allow'd, vnpurg'd, vnrepented, rise vp in armes suddenly, and making with full speed towards each your mindes and me­mories, raise vproares there and hurliburlies vnex­pressible! How would you now cry out, what, O what haue we done, woe, woe, vnto vs, for the day Ier. 8. 6. Reu 6. 17. of the Lord is come, euen the great day of his wrath is come, and who shall be able to stand? Would these things (were they really in act) thus startle your thoughts, and shall their vndoubted imminency or neernes deter you nothing from your sinnes! Well, thus I dismisse you. Resolutions to sinne without speedy repentance shall finde that day of Christs ap­pearing [...], as Chrysostome termes it a Chrysost. Hom. in Secund. Aduent. Dom. heauy day, yea the hea [...]iest day that euer was not of feasting, be sure, but mourning; not of laughter, but howling: a day not of mercy, butiustice, wrath, di­stresse, trouble, desolation, darknesse, gloomynes, euen to all such foolish virgins as neglecting tendred Zeph. 1 15. Mat. 25. 3. opportunities, shall without the oyle of repentance and faith in their lamps, bee found vnready, vnpro­uided. But

Secondly, howeuer this doctrine of our Sauiours neerenesse sounds little comfort to any impenitent Vse 2. wretches that ly secure in the indulg'd practice of continuall sinning, yet am I not a messenger of sweet­est tidings to euery penitent and humbled soule a­mong you reconciled to God in Christ? What, O what refreshing torrents of transporting gladnesse [Page 29] may the meditation hereof (me thinks) streame into the channell of his heart? Why come then, rouze vp your thoughts a little, and contemplate a while vpon that heauenly and sweetest happinesse of yours rea­dy now to be reuealed. What? is Christ so neere? euen at the doore? Think then with mee but on your tedious warfare that shall now bee accomplisht, your Isa. 40. 2. Reu. 7. 17. painfull sufferings that now shall end, your inuinci­ble though heart-sadding corruptions that now shall vanish, your teares of sorrow that shall be now wip't off, your vnpittied grieuances that now shall bee all remedied. Think with me, but vpon your crowne of righteousnesse that shall be now put on, that ne­uer-setting day of happy eternity that shall now a­rise, your heauenly triumph that shall now begin, your happy exchange of the rags of sinfull frailty for the welcome roabes of refining glory. O that glori­ous procession of yours ere long amid the singing Saints, going forth to meet him comming to be your Iudge, who came at first to be your Sauiour! O those extaticall leapes of your reioycing hearts at the first aspect of the face of Christ, those silent holy wonders at that dazling maiesty that was once so clouded with deep obscurity? Or think if you will but vpon those rauishing embracements that then shall bee be tween Christ and you, those Angelicall welcomes, those Hierarchique greetings between Christs traine and you, those melodious raptures and songs of de­liuerance wherewith the whole army of Angels and crowned Saints shall with you congratulate the ap­proach of Christ. Are these no motiues to fire your hearts with holy gladnesse at our Sauiours neernesse? I let passe the sights that shall then be seene, the splen­dor [Page 30] of Christs Throne that shall be then erected, the admirable order of his Iudiciary proceedings that shall then be vsed, Christs gracing your persons in the very face of your foes by your high aduācement, when taken vp to be Assessours with him in iudge­ment vpon the wicked, priuiledges of blisse transcen­dent beyond expression. Tell me then, can a betro­thed virgin that longs for vnion with her beloued, grieue at the neere approach of her mariage day, a captiue bee heauy when his day of deliuerance is come, a weather-beaten mariner bee pensiue at the sight of his hauen, an exile be sad when his coronati­on day drawes neere? and should any penitent re­newed humble soule that hath made peace with God be lesse then triumphantly ioyous at Christs neere approach, that is his hauen after so many tempests, his crowne after his disconsolate banishment, his my­sticall, yet sweetly familiar husband that vnto all eter­nity will communicate the delights of that heauenly loue that passeth knowledge. What Hosannaes were sung at Christs riding to Ierusalem but vpon an Asse, Mat. 21. 9. and meanly, and no Halleluiahs now at his hastened comming in the clouds mounted on the wings of the winde, and crowned with the refulgent beames of sparkling glory? when but the Arke of the couenant of the Lord came into the campe of Israel, what ec­choes rang the earth at their reioycing shouts! But now a greater then the Arke is comming, Christ the 1 Sam. 4. 5. sonne of God himselfe, and not as at first, poore, meane, contemptible, but cloath'd and deckt with maiesty and excellency, arrayed with glory and beau­ty, and this to pronounce that gladsome sentence Iob. 40. 10. that shall put you into the eternall abode of blisse vn­changeable, [Page 31] Come ye blessed of my father, inherit the Mar. 25. 34. kingdome &c. and should wee not [...] Luk. 21. 28. [...], looke vp, lift vp our heads for ioy, as know­ing the day of our consummate redemption hereby drawes nigh? Goe let Haman alone with his Court­preferments, Belshazzar make merry with his magni­ficent Hest. 3. 1. Dan. 5. 1. 1 Sam. 25. 2. feasts, let Nabal alone gladding himselfe with his wealthy in comes: Christ, when but once appea­ring in his glory, brings thee other aduancements then in the Courts of Princes, other dainties then at great mens tables, other riches then in the chests of worldlings, that soule-sweetning peace that passeth all vnderstanding, that enrauishing ioy that is vn­speakable, and full of glory. Come, what is't that Phil. 4. 7. 1 Pet. 1. 8. should hinder then from swallowing downe this do­ctrine of our Sauiours neerenesse to iudgement, as the sweetest cordiall that was euer taken. But let mee ad to your thoughts; Is not the day approaching, when no sooner shall Christ, that stands now at the doore, step in to iudgement, but that your mortality shall be quite swallowed vp of life, and your soules and bo­dies 2 Cor. 5. 4. set fully free from all sinne and suffering, from all feare of hell, of Satan, and losse of Gods loue, shall with Iubiles and songs of triumph from the Throne of iudgement bee vsher'd along through the clouds into the great Kings orient Presence chamber of sweet eternity: where once set, O the golden paue▪ ­ments that your feet shall walke on! the beauteous obiects that your eyes shall feed on! the sweetest har­monies that your eares shall heare, and be enamour'd on! the fulnesse of content that your soules shall ioy in! the heauenly companies with whom (locking arme in arme) you shall follow the Lamb where ere [Page 32] he goes! O those palmes of victory that shall be put in your hands, those rich massy Diadems that shall be set on your heads, those long white roabes of pu­rity that shall bee put on your bodies, O those Chri­stall streames of vndefiled pleasure that your soules shall swim in; running sweetly-fresh along the banks of eternity from out that inexhaust fountaine of life and beauty, the neuer-too-much-admired Trini­ty! Come, can you heare of this, and your hearts not be enlarged with ioy, or your mouthes with songs at the vndoubted tidings of Christs instant neernesse, when the happy fruition of all these priuiledges, with thousands more, shall be fully exhibited? Peter en­rauished, said, Tis good to be here, when hee saw but Mat. 17. 4. a glimpse; what will you say when at Christs appea­ring you shall haue the full view, nay and fruition too of all his glory?

But now for generall instruction, thirdly. Since Christ's so neere, euen at the doore, let me aduise with Ʋse 3. Amos, [...] prepare to meet thy God O Israel. High time to looke about when the enemy Amos 4. 12. stands at gate, and for malefactors to study or pre­pare their answer when the Iudge is ready to sit. You haue been praemoniti, forewarn'd; bee now praemu­niti, forearm'd too, like wise virgines, with your lamps trimmed, your loynes girt, your lights bur­ning, to watch and await his comming. Once thus. That day cannot bee farre, and like a thiefe in the night, it will comesuddenly; which if it preuent our preparation, actum est, we are vndone for euer. Come then in all humble boldnesse in my masters name, I Reu. 16. 15. challenge all your resolutions to the speedy practise of these specialties.

[Page 33] 1 Preaduertency. Make Christs comming the continuall subiect of your watching thoughts; bee euer musing on't in time [...]orehand. [...] minus visa eminùs, dangers forethought are better escaped; and Cities are safest when still imagining the enemy at hand. [...] said a Father of the me­ditation Chrysost. of iudgement, it preuents its danger as fore­sight of a pit the falling into it. Set yee then Saint Ieromes Bell to each your eares, let that bee alwayes pealing in your sleepy thoughts, a Surgite mortui, venite ad judicium, arise ye dead, and come to iudge­ment. It kept him waking; so it may do you.

2 Selfe-inspection. Officers if but comming to search, many hye home to see if any thing bee there like to be found vpon them that is not fitting: Should we not doe so here? The Iudge of all the world is e­uen now at hand to search and take view of all our wayes. Goe, speed you home then into your selues, [...] lay each your hearts vpon your waies. Take the candle of Gods word goe instantly, Hag. 1. 7. looke into the closets of each your consciences, search euery corner of your hearts, turne and tosse vp all the out roomes of your liues; see if any sinne lic lurk­ing there indulg'd, allow'd, cherished; pride hypo­crisie, lust, drunkennesse, bribery, oppression, coue­tousnesse. No looking the Iudge in face with com­fort, where none of Gods but the deuils goods shall be found vpon you.

3 Humiliation. He that would not then suffer for sinne, must now sorrow for sinne. Goe turne your heads into waters, and your eyes into fountaines of teares, [...] saith Chryso­stome. Before the Thrones be set vp, set vp Threnes, [Page 34] or lamentations for your sinnes, both of hearts and liues. Goe humble your selues for the pride of your hearts, away with the spoiles of the poore out of your houses, mourne in secret for your oppressions: [...], be reuenged of your lusts in sackcloth and ashes: let your eyes runne downe with teares, and your eye-lids gush downe with water that haue er­red through wine, and through strong drinke haue beene out of the way. With the Israelites lament af­ter Isa. 28. 7. 1 Sam. 7. 2. the Lord, sue out for peace ere the decree come forth; seeke reconcilement while he's yet in the way: enter resolutions, couenants of finall farewels euen to the very darlings of your bosomes; [...], thus preuent the Iudge his comming. Nay slack no time. Too late to sue for peace when the battell's be­gun: to stand wiping out blots and blurs when the bils must be taken, or think vpon weeding, when Christs sickle shall be in a reaping.

4 Adherence to Christ crucified: Chicken, how hasten they when the Kite is comming, vnder the wings of the Hen; and Doues to the clefts of the rocks when the Eagle's in sight. So runne you by faith vnto Christ your Sauiour that desire to speed well before Christ the Iudge. Doe thus in a word. Let your humbled soules groaning vnder the heart­pinching burdens of all your sinnes, deuolue and throw themselues into the meritorious armes of your indulgent Sauiour, bleeding for you on his crosse: with wrestling Iacob enclaspe this Angell of the New Gen. 32. couenant, let not go til you haue got his blessing. Send out your faith like some Noahs Doue to returne you Gen. 8. 11. tidings by the Oliue leafe of inward peace, whether the waters of Gods wrath bee all exhal'd and dryed [Page 35] vp by him the Sunne of righteousnesse: with good Iehosaphat what ere troopes bee comming, say, [...] yet our eyes are vpon thee. Christ in the Gos­pell is Gods present to penitent sinners: make faith your hand to reach out and take him. Christ is that brazen Serpent lift vp for healing; let faith bee the eye of your sin-bitten soules to looke vp vnto him. Christ is a rock, your faith must hide you in its clefts. Christ is the branch, your faith must lodge you vn­der its shadow. He's a Vine, your faith must insert you into its stock. No condemnation to them that are thus by faith in Christ, (come when he will) but passage rather from death to life.

5 Moderation. Twas Christs owne caueat; Take heed to your selues lest at any time your hearts be ouer­charg'd Luk. 21. 34. with surfetting, and drunkennesse, and cares of this life, and so that day come vpon you vnawares. Goe then, lure off the eager and greedy Vultures of your immoderate appetites from the carions of flesh­ly contents, pluck off your horse-leech affections from the breasts of the world; pin vp, diet your insa­tiable desires from glutting on these things below; thrust through the loynes of your earthly-distra­cting cares; crucifie, strangle your delights in the be­witching pleasures and profits of this life. Full sto­mackes dispose to sleepe, doe not fit for watching; and woe be to you if Christ step in and take you napping.

6 Sanctity. You must now walke with God, that would then sit with Christ; now sow in the spirit, Gal 6. 8. that would then reape life; now write vp the fayre characters of good works in the bookes of your con­sciences [Page 36] that would haue them fayrely legible at the day of account, to your euerlasting comfort. Goe on then like wise Merchants, emproue your stockes of grace, adorne your high calling with all sauing fruit­fulnes in well doing. [...] (saith an Ancient) out-run your sinnes (as Iohn did Peter to Chrysost. Ioh. 20. 4. our Sauiours Sepulchre) by an vnwearied coursing on in the paths of piety to God, mercy and loue to your brethren. Cals not the Apostle eternall life the crowne of righteousnesse? righteousnesse must then 2 Tim 4 8. precede where the crown must follow; and if accor­ding to our works iudgment shall at last be executed, Rom. 2. 6. Mat. 3 10. that Axe, be sure, will spare no tree that beares bad fruit.

7 Time makes me let goe a seuenth; [...] Colos. 4. 2. [...], continued assiduity in prayer, that which keepes in the fire of habituall graces, and enliuens de­sires of Christs second comming.

8 Faithfull attendance on each your places, that's the eighth and last. Schoole boyes when but hearing their Master's comming, how hye they to their pla­ces, and ply their bookes, lest taken tardy: and stands it not vs in hand now that Christ stands at the doore, with the strayned nerues of our best industry and faithfulnesse to be doing in our places, those es­pecially wherein God hath set vs for speciall aduan­cement of his glory? Account must bee giuen vp of Luc. 16. 2. Mat. 25. 19. Mat. 24 46. each our Stewardships, the employment of each our talents must be most strictly look't into. Blessed, O blessed then shall that seruant bee whom when his Master commeth, he shall finde so doing.

[Page 37] ¶ Goe on then first yee sonnes of Levi, who haue submitted your shoulders to the great work of preparing soules for the iudgment of the great day, goe on [...], as good workmen that shall not need at that day to be ashamed; approue both your selues and 2 Tim 2. 15. 1 Cor 4. 2. Heb. 13. 17. Zach. 11. 7. doctrine to God and your peoples consciences; [...], as they that must giue account. Take to you Zacharies two staues Beauty, Bands, Mercy and Iudgement, and feed your slocks. Preach the word. Be instant in it, in season, and out of season, that is, as the Syriaque ( [...] bezabno wadlo zabno) seem 2 Tim. 4. 2. to sound it, as well when the people will not abide to heare it, as when they will. Let your Bels bee heard in your sound of doctrine, your Pomegranates seene in your patternes of godlinesse. Beloued, our Lord and Master is now returning after his long absence, and stands at the doore. His reward is with him, either a crowne incorruptible Reu 22. 12. for our faithfull labours in his Vineyard, or fullvials of wrath to bring vpon our heads, the blood of all those soules that through our insuffi­ciency, Ezek. 33. 6. lasinesse, scandalousnesse haue miscarried, perished.

Go on you Heroes, you Ancients of the people, our worthy Ma­gistrates, that haue taken the sword into your hands, and the gouern­ment vpon your shoulders; vnhood your eyes to the sight of sinne; vn­sheath your swords and hew it in peeces; do valiantly, as Gods Vice­gerents, in your Masters cause, not fearing the face of sinne or men. Know this, Your places al with your exact accounts of them must be gi­uen vp before Christ the Iudge that's now at the doore, and ere long will enter. And here giue leaue a little to be speake you Reuerend and our Learned Worthies, whom clad in Scarlet Maiesty the supreme Iudge of men hath plac't as Iudges on his politicall bench of iudica­ture. What Iehosaphat to his, let mee to you our Iudges, [...] take heed what ye doe. Tis not for man but 2 Chron. 19 6. for the Lord ye iudge, whom be sure you haue presentem inspectorem, fu­turum Iudicem, your present be holder, and future Iudge Set, continue then his feare before your eyes. Take to you Heroiquespirits and rise vp stoutly against the monsters of this age, drunkennesse, whoredome, murders, blasphemies, Sabbath libertinisme, filching, swearing; Stand you in the streame a little, stop you the current of the time. Bee like this great Iudge your Master, [...], whom intuition neither of persons may sway, nor of gifts corrupt Let iudg ment runne downe as water (that's free for any) and righteousnesse as Amos 5. 24. Eph. 6. 9. a mighty riuer (that feares no colours.) Ile adde but this, what Paul to Masters in behalfe of seruants, [...], so here, [...]. Euen you haue a Iudge in heauen too, be­fore whose iudgement ere long your selues must stand as doe others here before yours.

And you our worthy Iustices let me bespeak you too; Go on I be­seech you to make good your noble Titles by your practice, Doing Iu­stice; We yeeld you your honourable stile, Custodes utrius (que) Tabuae. But Isa. 56. 1. [Page 38] seeke the promovall of Gods honour then; aduance his worship in whose roome you be, and before whose dreadfull Throne your selues must appeare ere long. Encourage vertue, looke big on vice, set the point of your swords at the breasts of those capcaine sinnes, dunken nesse, and prophanation of the Lords day. Let the attracting Load­stones of your good examples draw or rather win conformity from the people; and practise not in your selues what you should punish in o­thers.

You learned Lawyers, Counsellours, Atturneyes, Iury-men, and who euer else whose concurrence needs for furthering an Assize, suf­fer you too (I beseech you) a word in season. You are now preparing, to sollicite causes some, some to plead, some to search and enquire out matters of fact and misdemeanours: Take this memento to the Castle with you. Christ's neere at hand, euen at the doore, and these for ought you know may be the very last acts, matters, causes, that euer you are like to deale on. Do then vprightly; Fingite adstantem Judicem, imagine Christ before you alwayes, and as a Iudge opening the doore, and stepping in to iudgement. In a word, Consult with conscience, con science with the word of God, lest when you haue done pleading or dealing for others, none at Christs comming bee found to plead for you. Take all in summe. Christ the Iudge stands before the doore, will enter suddenly; in his hands the keyes of life and death, of saluation or damnation to euery man woman and child in the world. Bee wise Amos 6. 31 Mar. 13. 37: in time then, put not this euill day too farre off. And what I say vnto you, I say vnto all, watch. O Lord make, O make vs fit and ready for this thy comming, and then come when thou wilt, Euen so come Lord Reu. 22. 20. Iesus, come quickly.

Hosea 10. 12. Break vp your fallow ground.

MAns heart in its first integrity was of so rich a mould, that as a field which the Lord had blessed, without enforce­ment by any supernaturall dressing, it freely yeelded the most goodly crops of all, euen the fairest graces; created (it seemes) and and put into so diuine a temper, that grace became as naturall then, and propagable as corruption now. Soone after when as that old theefe the Deuill had by his serpentine subtilty beguil'd man of this his field, as Ahab Naboth of his Vineyard, and had but got it in possession, 'twas mar'd instantly; of a fruitfull field it became a wildernesse, and ruinous heapes of a well-watred garden. Since when, instead of the good wholsome fruit of grace and righteousnesse, the naturall burthen thereof in all mankinde hath beene none else but the filthy stinking weeds of all sinne and wickednesse. So that now, if euer we expect the haruest of any future happinesse, wee must bid finall farewell to all hopes of any inherent strength and na­turall power thereunto, and must cast about for ex­trinsecall and aduentitiall helps, in fallowing and [Page 2] plowing of this field vp, whereby prepar'd and fitted for the seed of sauing grace, it may bring forth at last the happy haruest of eternall peace, and ioy, and glory. Break vp your fallow ground.

For coherence of which words with former, I minde not to draw your thoughts farther then this present verse, which is spent in two maine generalls,

• 1 An Exhortation.
• 2 a Motiue.

1 In the Exhortation the Prophetinuites the Iewes to repentance and newnesse of life vnder a threefold continued Metaphor of plowing, sowing, reaping. (Sow to your selues righteousnesse, reap in mercy, break vp your fallow ground,)

2 The Motiue is an importuning opportunity; (for it is time,) amplified by its

• 1 Quid, what to doe, (to seeke the Lord)
• 2 Quous (que), how long, (till he come and raine righ­teousnesse vpon you.)

You see now in what ranck stands my Text: a branch namely of the Prophets exhortation, and in­deed the first for order of nature, but for order of words the last: [...]. Whose Logicall sense and order conceiue thus. Sew in righteousnesse, reap in mercy: and to the end you may so, both sow and reap, doe this; break vp your fallow ground.

The parts of the words are two,

• 1 A painfull act, (break vp)
• 2 A tough obiect, (your fallow ground.)

In handling whereof here's all Ile doe,

• 1 Explaine the words by resoluing the Allegory.
• 2 Next giue their summe in some doctrin all pro­position, and so lanch forth.

[Page 3] For the first, that shall be dispatcht in the answere 1 of three questions.

1 What's this ground we are to break vp? Quest. 1. Answ.

Tis answered. Our hearts: called ground perhaps for these or the like causes.

1 For site and position of place. The ground or earth is the center of the great world: the heart is the middle center of man the little world.

2 For natural temper and constitution. The ground naturally is cold and dry; so naturally our hearts: icy-cold in good things, without feruency, heat or warmth of affection in holy duties: and drie for want of the sap and moysture of originall righteous-nesse, whereby like dry earth, they are vnapt wholly (in regard of any inherent actiue power) to take any impression of grace.

3 For naturall tendency and motion. The earth naturally tends alwayes downeward. So naturally, our hearts downewards, only to the world and earth­ly things.

4 For its indeterminate and generall aptitude of bearing and bringing forth. The ground (you know) is always in trauel to bring forth one thing or other, if not good, yet bad, and that of diuers kinds: thorns, briars, nettles, thistles, dockes &c. So naturally, our hearts, prone to produce one thing or other, though not good, yet certaynly bad, and that of diuers sorts too. Pride, hypocrisie, lust, enuy, couetousnesse, re­uengefulnesse, &c.

5 Lastly, for its need of culture or manuring vnto fructification. The ground with vs naturally sends forth nothing but weeds. No fruit nor corne without paines in dunging, liming, dressing, plowing, plan­ting, [Page 4] sowing: So neither our hearts without paines in mortification, any sauing fruits of good life. There's the first question, what's the ground.

2 If this ground be our hearts, in what sense then fallow, fallow ground?

Let me premise somewhat for setling the literall sense, and then the answere. Fallow ground to bee broken vp, in the naturall sense of the word, is not (here) that ground that's already fallowed, and now a second time to be broken, as the English translati­on would at first sight imply it: but such ground as being not before plowed, must bee now new broken vp, and lie fallow till seed-time, as the originall [...] doe seeme to sound it, which signifie the fallowing or breaking vp of such a peece of ground as was not before either at all or lately, at least, plowed vp: and so the words to be taken as if set into this frame, No­vellate fallow or break vp a new your fallow ground: that is, that ground of yours that is to lie for fallow.

This premis'd, now take the answere. Our hearts may be called fallow for the resemblance perhaps be­tweene what things must bee done to our hearts, and what is done to ground in fallowing. Ground that hath layn leigh (as Plowmen call it) and is intended for corne the next yeere after, Husbandmen at the Spring before doe break and plow it vp, where lying till seed-time turn'd vp against the Summer Sunne, the weeds doe die, the spine rots, the sower earth that was vnder sweetens, and the soyle becomes more breeth and open to receiue seed. Here's fallowing, and ground thus dealt with, fallow ground. Now so must our hearts bee serued. Vp must they bee plow'd and broken, that after some exposall to the [Page 5] influentiall operation of the spirit of bondage, the crusty spine of their naturall hardnesse may hereby be mollified, the weeds of their lusts withered, their sower leauen of malice sweetned, themselues with Ly­diaes Acts 16. 14. opened; and in a word, fitted, prepared, seaso­ned, to receiue with efficacy the seed of the Gospell, that engraffed word, that is able to saue our soules, I am, 1. 21. Rom. 6. 22. and so may haue our fruit vnto holinesse, and our end euerlasting life. There's the second question, why our hearts are called fallow.

3 What's distinctly meant by this fallowing or Quest. 3. breaking vp of the ground of our hearts, or how i'st done?

This will be knowne, in spiritualibus, if wee first Spirituale: consider what is needfully required to the act of fal­lowing or plowing in agrestibus. Them I conceiue Field-businesse these foure; 1 The plow to breake with. 2 The Plowman to hold the plow. 3 The teem to draw. 4 The goad-inch to driue. The like must here con­curre to our spirituall plowing.

1 The plow. This may bee and is sometimes the outward crosse: more ordinarily the doctrine of the Law, whose plow-share is its commanding diuine authority that enters and pierceth into the soule and spirit: its culter the threatnings, that as a sharpe two­edged Heb 4. 12. sword diuides and cuts the heart in peeces.

2 The Plowman, we may conceiue two of these,

• 1 Primary.
• 2 Coadiuvant.

Primary (I meane in ordine mediorum Primary) is Phil. 2. 16. the Minister, that holds forth the word of life, and in a faithfull and constant ministery presseth the word on the hearers hearts, turning and directing the same variously on this hand and that hand, as he sees need, [Page 6] either of exhortation or reproofe of Doctrine, corre­ction or instruction.

Coadiuuant (and whom my text meanes specially) is euery hearer himselfe, who from the Ministers Mal. 2. 7. lips must by fayth, generall and particular, take this plow in hand, apply and put it into the ground of his heart, and there let it worke after the manner of a plow, ripping, rending, breaking vp.

3 The Teem that drawes. They these?

1 The Vnderstanding. That goes foremost, with­out whose foregoing intellection or apprehension, nothing can be done at all for conueying or drawing of the word into the heart.

2 The Will. That followes the Vnderstanding by its elicite acts, willing and embracing what the Vnderstanding hath apprehended, and by its im­perate commanding and mouing the feet to come, the cares to heare, the whole body to wait and stay it out.

3 The Memory. By whose trusty helpe the plow of the Word is kept and held fast when once tis in the heart.

4 The Affections, (as reuerence, feare, loue, ha­tred, anger, sorrow, &c. These being stirred enforce deeper impression vpon the heart. All which Teem v­nited together with the yoke of the spirit of bondage, fastned to Historicall faith, concurre ioyntly to the pulling or drawing in of the Law into the heart.

4 The Goad-inch that driues. That's the con­science, by whose checking, pricking, and smiting power as by a Goad, the Vnderstanding, Will, Me­mory, and Affections are stir'd vp to do their duty.

On all this now the breaking vp of the ground of [Page 7] our hearts will be this, euen as that properly is plow­ing, when the ground or soyl (by some Sool or Plow set thereunto, guided by the Plowmans hand, drawn by Oxen fitted and stirr'd thereto) is broken and turn'd vp. So here when by the terrors of the Law in the ministery of the word discreetly and powerfully pressed, wee by the actiue powers of our mindes and consciences applying and enforcing the same vpon our naturall and stony hearts, doe cut and break them vp, and with a kinde of violence do pluck in sunder our hearts, and lusts one from t'other, ma­king rents, ruptures, and diuisions in the very thoughts and motions of the same; you may take this in briefe the spirituall fallowing and breaking vp of the fallow ground of our hearts. Break vp your fallow ground. Thus of the questions for explanation of the words. The next thing that we are to fall vpon, is 2 the summe of the words in some doctrinall conclusi­on. Be that this. That

Euery Christian must become a Plowman.

Beloued, take me none otherwise then you must Doctr. take the Prophet, spiritually, and the meaning thus. That wee must deale with our hearts in humbling them, as Plowmen with their ground in fallowing. We must rend them, (saith Ioël) must mortifie them, Ioel 2. 13. Rom. 8. 136 1 Pet. 5. 6. Gal. 5. 24. (saith Paul) must humble them, (saith Peter) must crucifie their affections and lusts, (saith the Apostle) must circumcise and take away the fore-skin of them, (saith Ieremy) In a word, must break them vp, (saith Ier 4. 4. our Prophet here.) But demand you how in plaine propriety of speech without Allegory? Thus.

If first wee can enforce vpon our hearts the through sense and feeling of our damnable and [Page 8] forlorne plight by nature.

If secondly by a free and full acknowledgment of our wretched condition, wee can impartially accuse, arraigne, and condemne our selues for the very least of our sinnes, as guilty of being damn'd for euer.

If thirdly vpon this sense and full acknowledge­ment our hearts within being prickt, can sigh with bitternesse, can melt with sorrow, can cry for griefe of heart, and mourne greatly.

If fourthly vpon all this our hearts becomming sensible both of the need and sweetnesse of Gods mer­cy, 1 Sam. 7. 2. with the Israelites can lament after the Lord, and with Dauids heare can bray and pant after the water­brookes Psal. 42. 1. of his refreshing mercy in the blood of Christ.

If fistly as in the old creation the Firmament diui­ded the waters from the waters. So if in this begin­ning Gen. 1. 6. of new creation, this sorrow for our sinnes and thirst of pardon can make such diuisions in our reso­lutions within, and carriages without, that wee can truly say of our selues, as the yong man in the story of himselfe to an inticing harlot, Ego non sum ego; Both hearts and liues are chang'd and altered. Here's the Art and method of rending, mortifying, crucisy­ing, humbling, circumcising, and fallowing of our hearts, or of dealing with them as Plowmen with their ground in fallowing. So that as in regard of E­uangelicall grace to bee now sowne, wee had need bee Seeds-men, in regard of the crop of future glory, wee desire to be Haruest men: so in regard of our barren hearts to bee here broken vp, wee must turne Plow­men: You looke for reason.

1 Why? are we not seruants at our Lord and Ma­sters Reas. 1. [Page 9] beck? subiects and vassals at our Kings com­mand? Tis hee commands vs to put our hands to Plow. Thus saith the Lord of bosts to the men of Iuda Ier 4. 3. and Ierusalem: Break vp your fallow ground, and sow not among thornes: and shall wee not resolue obedi­ence. The Centurion (you know) sayes to his ser­uant, Mat. 8. 9. but goe, and hee goeth; to another but come, and he commeth; to another doc this, and hee doth it: and should wee like vntamed Heyfers draw back from the yoke; nay, when he that made vs bids vs, when he that bought vs with the inualuable price of his owne blood, commands vs? But if the Lords command be no sufficient tie

2 Let our owne necessity bee a second reason to Reas. 2. cuince the duty. And here doc yee but thinke with me on these three specialties, 1 The naturall indispo­sition of our hearts vnto any fruitfulnesse in weldo­ing, without this plowing. 2 Our losse of labour in sowing vpon neglect of plowing. 3 Our hopelesnesse of haruest in case we plow not, and thence iudge our necessity of becomming Plowmen.

1 The naturail indisposition of our hearts vnto Branch 1 any fruitfulnesse in weldoing. I appeale to the clean­est heart of the dearest of all Gods Saints, if out of its abundant selfe-experience it will not say with the Le­per, Leu. 13. 45. vncleane, vncleane: if out of its truest sense of its owne secret inherent filth and rottennesse it will not proclayme it selfe vnapt vtterly for the least crop or handfull of sauing goodnesse. You know what the Prophet sayes of it; The heart is deceitfull aboue all Ier. 17. 9. things, yea and desperately wicked. You know what the Lord obseru'd it to be; Only euill, and that con­tinually. Gen. 6. 5. Which howeuer in its primitiue purity, [Page 10] faire as the Moone, fruitfull as Lebanon, as a valley spread forth, as a garden by the riuers side, as a tree which the Lord hath planted, like Nebu­chadnezzars tree, whole leaues were faire, and the Num. 24 6. Dan 4. 12. fruit thereof much: Yet now since Adams fall, both Scripture and wofull experience can too truly tell vs, that nought but the nettles of reuenge, impatience, wrath; nought but the docks of pride, lust, hypocri­sie; nought but the thornes of couetousnesse, world­limindednesse, and the like are the naturall burthens this ground now beareth: nay, suppose that restray­ning enforcement, that ciuill culture or education yeeldeth, yet what can all this? perhaps nip the tops of these weeds a little: but that their stalks or at least their roots, that they without this initiall worke of Gods spirit, should be pluckt vp or quell'd and kill'd ( [...] I say) it cannot be. Had wee not neede become Plowment then and plow, and breakvp our hearts? But here's not all:

2 The losse of labour in sowing the seed of the Branch 2. Gospell vpon our hearts while they lie vnfallowed, and not broken vp, see that next. And here consider, will not the weeds and briars of vumortified lusts in our vnbroken hearts so choak the seed, that it will not comevp? so suck and draw away the moysture of holy thoughts, motions, eiaculations, prayer, that it will not nourish the roots? so keepe off the Sunne­beames and showers of all sensible influence of spiri­tuall comforts, that they will not cherish the blades? so clip and cling about the stems of outward perfor­mances, that they will not sauingly either spring or spread? At least, will not the vnsauory and stinking weeds of our corruptions by this meanes suffered, [Page 11] multiply, grow bigger and stronger, till the whole field of our hearts ouerrun here with, become nought but a receptacle for snakes, a possession for the Cor­morant and Bitterne, an habitation for Dragons, and a couert for Owles. Vndoubtedly, that field that's Isa. 34. 13. cloy'd with these inconueniences, whateuer seed the Husbandman bestowes thereon, will bring in but poore profit at the yeeres end. Is there no need of plowing then and breaking this field vp?

3 Adde lastly our hopelesnesse of any haruest else. Branch 3. Beloued, did euer any reape where no ground was till'd? doth God exalt where none are humbled? raise where none deiected? or crowne where none hath suffered? So neither is the haruest of true ioy and peace either inchoate here, or consummate heareaf­ter to be expected in our naturall and carnall hearts not first till'd and broken vp. The haruest of spiritu­all ioy growes not but out of the seed of teares; and this seede takes root kindely no where but in the Psal. 126. 5. ground of sorrow for sinne. Therefore he that would Ver. 6. bring his sheaues in his bosome with him, must first goe on this way weeping. Hee that would haue his heart bound vp in the bundle of life, must haue it first thus broken. Hee that would earne a rich and euer­lasting liuing indeed, must ply this calling: and he that would shout as with the ioy of haruest, must set about this plowing. Was it not thus in the conuert Iay­lour? Acts 16. 34. he ioyes you know as in the day of haruest, but the plow had first been in his heart. Sirs what shall I Ver. 30. doe to be saued? So the conuert Iewes (Act. 2. 47.) A plentifull crop (tis like) they reapt of spirituall gladnesse. But Saint Peters plow had first beene in Ver. 37. and prickt their hearts. They had plowed and sown [Page 12] in teares before they reapt in ioy; and truly to say what both Scripture and true experience yeeldeth, tis a granted maxime with me, that that peace and ioy whereby is hatched in vs the beginning of hea­uen here, euen that peace of conscience which passeth all vnderstanding, and that ioy that is vnspeakable, and full of glory, are in all Gods elect (Adult) the Phil. 4. 7. 1 Pet 18. vndoubted consequents (propinque at least) of this initiall sorrow for sinne: and without this antece­dent, all seeming ioy and peace in true esteem but bastards. Now tell then, is there no need of plowing, where such a crop is lookt for?

O yes; but tis God must doe it; (may some obiect) Obiect. the arme of our owne strength is not sufficient for this kinde of plowing.

True; but will hee that made thee without thee, saue thee without thee, or are wee as stocks without Solut. all obedientiall capability, that Gods beginning and working by vs as instruments should exclude all vo­luntary (though actiu'd) agency in vs? or what? must Gods sole efficiency be a plea for our sluggishnesse? No; Nos operamur (sayes Austin) tis wee that work; so here, tis we that must plow: quanquam Deus in nobis operetur operari; though God doth worke all this our worke both in and by vs. And Isa. 26 12. since we be simply passiue only in the first, not in the vlteriour instants and acts of this spirituall plowing, shall we with Solomons sluggard hide our hands of endeauour in our bosomes, and looke when this har­uest Pro. 19. 24. will drop into our mouthes sleeping? Well then, vnite all together that hath beene said, and re­turne word on what equity the doctrine standeth, That euery Christian had need turne Plowman. But [Page 13] we hasten now to some vse of all. And

1 For Information. Must euery Christian become Ʋse 1. a Plowman? deale with his heart by humbling it, as Plowmen with their ground in fallowing? the truth then of two principles will bee from hence apparant, the one whereof Speculatiue, the other Practique.

1 The Speculatiue, this doctrinall Aphorisme. That the ordinary [...] or preparatiue to true and sound Evangelicall conuersion, is by hauing our hearts first humbled and broken vp by the Law. We must first haue this Plow to break the clods of our hard hearts before the seed of the Gospell will take kindly. As the needle makes way for the thred; so here must the Law for the Gospell: and the Gospell comforts not soundly where the Law hath not first humbled throughly. So that tis a wonder with mee what our Antinomists meane by their reiecting of the morall Law as needlesse now. For iudge with me; doth not he giue most glory to Christs fulnesse by beleeuing, that hath felt most emptinesse in him­selfe? But this the Law occasions, while pressing ex­act obedience it discouers our inability, shewing what we should doe, but cannot performe. Is any priui­ledged with the remission of sinnes, but hee that is truly touched with sorrow for sinne? And can any be truly sorry for what hee knowes not of? But this knowledge of sin is by the Law. Who can so feeling­ly Rom. 3. 20. hunger after Christ, as he that most sees what need he hath of him? Who will bid sweeter welcome to the promises of pardon and eternall life, then hee that hath felt himselfe a condemned man, or in a most damnable estate by nature? Who will so sweetly ioy in the appeased countenance of God his reconciled [Page 14] father in Christ, as hee that hath first apprehended him as angry Iudge in Adam: But to all this serues the Law, when from this effect tis call'd sometimes a killing letter, sometimes the ministration of death 2 Cor. 3. 6 7 9. and condemnation. In a word, what makes vs more capable of grace, then that which most humbles? what more humbles, then that which strips vs of all matter of pride? now what doth this (initially I meane) more then the Law, while it layes open all our spirituall nakednesse, and as a Schoolemaster whips vs out of our selues, thus leading vs to Christ. Gal. 3. 24. The Gospell, that brings vs the alone exhilerating cordials and soueraigne physick of our soules; but the Law prepares our stomachs.

2 The Practique; viz. this morall verity. That God will haue none of his be idlers; turne Plowmen rather then doe nothing. Adam in Paradice liues Gen. 2. 15. Gen. 9. 20. 1 Reg. 19. 19. not idle, he delues his Eden; Noah becomes an Hus­bandman, and plants a Vineyard; Elisha, he goes to plow; and we that haue such barren fields within vs haue good cause (I thinke) to be doing too. Tis not for nothing (it seemes) that we are so often called on to bee sometimes labourers in the Lords Vineyard, Mat. 20. 1. Iud. 20. Eph. 6. Mar. 13. 37. Mat 20. 6. sometimes builders, sometimes souldiers, watchmen sometimes, and here plowmen, because no place in the market of this world for standing all day idle. Beloued, wee carry that about vs in our breasts that would easily silence all idlers complaints on want of worke; when as the poorest begger that hath not one foot of ground besides, if hee hath but an heart, hath enough (if he be willing to work) to keepe him out of idlenesse all his lifelong. But what meane I by lighting this dimme candle of Information in such [Page 15] intelligent roomes where tapers burne. Ile blow it out, and light one rather vp in the closets of your consciences by a second vse, and that of

2 Examination. And here let me make bold to in­treat Ʋse 2. you euery one that heares mee speaking, but to turne aside a little with mee into the same closets, your soules and consciences, and there make search how it stands with you about the point propounded. Two questions would be here demanded: 1 For thy profession, whether a spirituall Plowman yea or no? 2 For thy practice in this profession, what thou dost herein, whether thy heart bee actually thus broken vp or no?

For the first. Whether such a Plowman as the 1 holy Ghost meaneth in my Text. This will bee thus euidenced,

1 By the Tooles. Artificers in Lacedemonia (if the Marks of a spi­rituall Plow­man. story faile me not) were distinguisht when they went the streets by tooles seuerally peculiar to each Han­dicraft: the Smith by his Hammer, the Taylor by his Sheares, the Carpenter by his Rule, the Plow­man by his Goad or Paddle-staffe. So here thy pro­fession will be discern'd by thy tooles; if a Plowman, by thy Goad or Paddle-staffe; that is, by thy consci­ence, thy practique acquaintance with the word, fa­sting, selfe-examination, prayer, resolutions against sinne, exercises of humiliation, mortification, and the like instruments of spirituall plowing. Now thus. Wouldst thou goe for a good Plowman, a good and true honest Christian? where bee thy tooles, and what be they? what? carriest a good tender consci­ence about thee? mak'st conscience in all thy courses? art stored with reall knowledge in the word of God? [Page 16] mak'st vse of prayer both in Church and family? me­ditation, fasting, selfe-searching, often renewed reso­lutions against thy sins, and such like badges of this thy Christian occupation? I yeeld thee for thy pro­fession one of the Lords Plowmen. But if on con­trary, a stranger to these, or which is more, an ene­my: thou may'st be any thing else besides, but what thou shouldst be.

2 By the subiect, matter of thy imployments. If we see a fellow, come when a man will, with boots or shooes in his hand either cutting, sowing, or men­ding them, wee'l say, sure this mans a Shoomaker; or one alwayes either making, righting, handling, or holding Plowes, or Plow-stuffe, wee'l say, such a man's a Plowman. So here. Wouldst thou haue me say, thou art a spirituall Plowman? Let mee see the thing and matter whereabout thou art busied most? what? is't this? the consideration of thy wayes? the crossing of thy lusts? the conquering of thy passions? the weakning of thy corruptions? the mortifying of thy bosome and beloued sinnes? Is't tender of mer­cy and compassion to the poore Saints? Is't acts of spirituall improuement, as hearing, reading, pon­dring, conference, prayer? Is't priuate thoughtful­nesse how in such and such things thou may'st keepe a good conscience, and not sinne against God? Tru­ly I cannot deeme thee but such a Plowman as my Text meaneth, and the Lord would haue thee. But if on contrary, instead of these, the things thou art most taken vp in bee company-keeping, drinking, whoring, gaming, cozening, scoffing, Sabbath break­ing, roaring, swaggering, ruffianising: go thou mayst for an impure carnalist, or Swineheard as thou art; [Page 17] but for a spirituall Plowman, or true-professed Chri­stian, certainly yet thou art none.

3 By thy continued customarinesse in exercises pertaining to thy profession. Wee deigne not him the name of a Plowman that hath held the Sool but once or twice, or neuer turned vp but a fur­row or two, but him that makes plowing his vsuall practice. So thee here a spirituall Plowman, not if thou dost but seldome lay Gods word to heart, but seldome visit Gods house, but seldome take thy heart to taske, break'st off but some lusts, kil'st but some sinnes, and those lesse beloued ones perhaps, and there gin'st ouer. But if this taske of spirituall plowing bee euen euery dayes work, customary at least, renewed often as the trade thy spirituall life's maintaind by.

4 By thine appetite. If thou hast a Plowmans stomach. You know the prouerbe on one that eates heartily, that he feeds like a Plowman; implying in them a greater appetite then in others ordinarily, which well may be, because of their speedier digesti­on through cold and labour. So here; obserue thine appetite. Hast an hungry appetite after the Manna from heauen, the Word and Sacraments? Canst, when this food is set before thee, feed hungrily, euen on the courser morsels, threatnings and iudgements, as well as the finer bits, the promises, and comforts? Can'st swallow them downe greedily? hide them in thy heart, and be ready to looke for more when that is downe? Certainly as thou hast the stomach, so take the name too of a spirituall Plowman. But if thine appetite bee so cloyd and glutted with other dainties, the profits and pleasures of this life, that [Page 18] thou hast no relish this way? If thy corrupt and queasie stomach be so nice and dainty, that tis ready to rise at euery crosse word, vnable to digest strong meat, or the tarter dishes of Gods threatnings and iudgements against thy sinnes: truly there is none can thinke thee a Plowman by thy stomach.

5 Lastly, by thy skill and knowledge in the Art. He that would be a Plowman must haue knowledge in three things incident to that profession. 1 In dri­uing the Oxen. 2 In ordering the tackling. 3 In holding the Sool. So here. Try. For thy driuing first. Know'st how by thy Goad of conscience to prick vp all the powers of thy soule (as Minde, Memory, Will, Affections) to do their ioynt and seuerall parts for the drawing of the word into the ground of thy heart, not putting thy Vnderstanding on running too fast by quicknesse of apprehension; in meane while suffering thy Affections to legge but slowly and coldly after? For ordering thy tackling; know'st how to order thy prayers, resolutions, vowes, selfe­examinations, fastings, exercises of humiliation? or canst with discreetnesse right them when ere defe­ctiue for matter, manner, circumstances? For thy holding the Sool; canst hold the doctrine of the Law in thy heart so steddily and strongly, that it come not vp or rise out of thy heart, till got to lands end, gone through its worke? know'st when to plow deepe, when more shallow in thy heart, as deeper in thine inueterate, grounded and habituall lusts, more shallow perhaps in new-come sinnes? know'st how to ouerturne the furrowes and clods of thy earthly and fleshly desires, that they fall not back in againe? Try, hast skill in these things? hast competent know­ledge [Page 19] this way? In my poore iudgement a sufficient Plowman. But if on contrary this Practique skill be wanting, what ere thy Notionall be, whether in Di­uinity, Law, Physick, Philosophy, or Tongues, thou art yet no complete, but halfe a Plowman. Thus farre for thy profession; whether a spirituall Plow­man, yea or no.

Now for thy practice secondly, triall must bee 2 made what thou hast done as a spirituall Plowman vnto the ground of thy heart. In a word, whether that heart of thine be fallowed and broken vp or no. Finde that out by these Land-marks following.

1 The reall feeling of the Law stirring in thy heart. The earth, had it but sensitiue life, it would certainly feele the piercing, cutting, and stirring of the Plow, when it so rips and rends its entrals. How­euer, yet this truth's vndoubted in conscientiall Diui­nity, that if the Law bee stirring in the heart, or hath by its woūding, terrifying & humbling power made any rips or breaches in it, it will surely feele. For al­beit a child of God in some swound of spirituall de­sertion may be much on the mending hand, and vn­der the healing plaisters of the Gospell, and not sen­sibly feele the same: yet reall humblednesse vnder the Law or this broken-heartenesse, that cannot be with­out some reflectiue feeling: because things distastfull to sense are by nature more easily impressiue then things pleasing: as of sicknesse wee are more sensible then of health. Thus then. Try. Hast euer really felt the terrors of the Law stirring and working to sound purpose vpon thy corruptions? hast euer felt the pils of its threatnings, like Physick in thy sto­mach, make thy heart to wamble? hast euer felt how [Page 20] thy secret vilenesses discouered to thine eyes haue made the reds of thy conscience rise? hast euer felt how the enforcement thereof, both in the publique ministery, and in thy secret musings hath cast thy re­tired thoughts vpon serious selfe-enquiry and de­batement, how, and vpon what ground thou standest, in what case thou art, which way thou art trudging, what is to be done to be saued? hast had such feelings? then certainly hath the Law been stirring in thee, and thine heart beene broken somewhat; though here's not all required. But if instead of these, thou hast no more feeling of Gods wrath for thy sinnes threatned in the Law, then hath an anuile of the hammers blowes; canst heare noyses of iudgements thundred in the word against thy resolu'd prophanesse, and like some Smiths dog sleeping vnder the anuile, dost not so much as budge at it? as a block without any sense or feeling? thy heart certainly is an vnfallowed, an vnbroken heart as yet.

2 Intestine diuisions made in thy heart. As when the earth is fallowed and broken vp, one part is diui­ded, ript, and pluckt from t'other. So here; if thy heart be a broken heart, there will be diuisions, rents, and ruptures made within: thy corruptions will be pull'd in sunder, bils of diuorce will bee sued out a­gainst them; eternall separations plodded: two con­trary factions (as twere) will bee set vp in thee, Flesh and Spirit the Captaines: the vnderling thoughts, motions variously siding, some with the Flesh, some with the Spirit; and thy heart falling at ods with those domestique enemies, thy lusts, will disclaime all farther league, hate, dislike, threaten, plod and conspire against them. But if on contrary, the strong [Page 21] man hath all things in peace, all be quiet within, no Luk. 11. 21. mutiny, no wrangling betweene thy heart and lusts, no noyse so much within of ciuill discords and spi­rituall combates, thine heart yet is no broken heart.

3 The mastery and vpper hand of thine inordi­nate passions. As in plowing of ground the spine and weeds that were vpward first are so turn'd ouer; that they fall downe vnder, whereby they rot, die, and wither. So here: Hast thou brought vnder thy vnruly passions, wrath, reuenge, enuy, frowardnesse, impatience, discontentednesse, saying of them as De­bora Iudg. 5. 21: of her enemies, O my soule thou hast trodden downe strength; hast conquered and trod vpon the neck of thy rebellious appetite? hast laid thy adulte­rous lustfulnesse vnder thy feet a bleeding? hast kil'd and quell'd the life and power of thy corrupt affecti­ons, thy immoderate loue of the world, thy delight in fleshly pleasures, thy selfe-admiration and affecta­tion of disguis'd attire and light-skirt immodest fa­shions? Thou mayst with comfort conclude to thy selfe, thy heart's a broken heart. But if on contrary, thou bee one that art carried after the vnbridled swinge of vnruly lusts, whirld about which way the impetuous blasts of thy passions driue thee, without resistance? drink'st in vanity as a fish doth water; a shrewd argument of an heart as yet vnmortified, an heart not broken vp.

4 Softnesse of heart and tendernesse. Ground (you know) that before the plowing could be hardly pier­ced with a stick or iron, when broken vp, tis soft and crummy, that you may easily thrust your finger in­to it. So here. If thy heart be a broken heart, it will be soft, relentiue, tender. Try then. Is thy heart mol­lified? [Page 22] is't ready melt at the experimentall sense of the spirituall sweetnesse of Gods loue to thee in Christ? Doth it tremble at his word? doth it dread his iudgements? Is't easily penetrable with Gods finger of correction, that before as Adamant resisted the blowes of his rod of iron? is't tenderly compassi­onate, relentingly pitifull towards the miseries and necessities of the poore? a gracious marke of a broken heart. But if on contrary that heart of thine bee yet brawnd ouer with insensible hardnesse, vncapable yet of any distinct impression either of mercy or iudgement, promises or threatnings, heauen or hell, God or the deuill; thick listed as yet at the cryes of the poore? If in a word, insensibly hardned against all reproofe, thou runst headlong on in drunkennesse, whoring, Sabbath breaking, blafpheming, swearing, theeuing, lying, scoffing, fashion flanting, swagge­ring, and this with greedinesse? a poore euidence (God knowes) of any broken heartednesse.

5 Changednesse of heart. A field you know when tis newly broken vp, tis quite of another hue and co­lour from what it was before, all greene before, now all red, or somwhat like. So here. If thy heart be a bro­ken heart, twill be also another heart, a changed heart (for quality I meane, not substance.) Let me demand thee then, Canst finde an alteration in thy heart, a change in thy life, the old man off, the new man on? Stands the bent of thy disposions quite contrary to the point that before they did, louing now what be­fore thou hatedst, God, his word, his children? ha­ting now what before thou likedst, the pleasures of sinne, and deeds of darknesse? A drunkard before, an whoremaster; now continent, sober, chaste: an V­surer [Page 23] before, a gamester, a Sabbath breaker, a rayler, a persecutor; now are claim'd man, as forward now and zealous in acts of holinesse as before violent in sinne and wickednesse? A faire character of a broken heart. But if on contrary, no such change bee to bee found; art the same man that thou wert long since; a tospot then, and so art yet; a wencher then, and so art yet; an old hell-scraping vsurer then, and so abi­dest; a scoffer, a persecuter then, and so continuest; a pinching greedy earth worme then, and so remayn­est. Certainly thou art yet as farre from a broken heart as thou art from heauen, and that's far enough.

6 Lastly. Discouery of new corruptions before vnspyed. A field, you know, when tis broken vp how many stones, and moores, and wormes shall you see appeare that you neither saw before, nor thought perhaps to haue had beene there. So here. If thy heart be truly broken, many secret lusts and corrup­tions that lurkt before vnspied, will now begin to shew themselues. Consider thus then; How stands it with thee? dost in thy daily exercises of spirituall pursuit start new corruptions as strange wilde beasts that thou neuer saw'st before? dost spy armies in am­bush peep out that thou neuer so much as dreamst of before? Vpon thy retired selfe-inspections comes that to thy view thou neuer feltst, at least took'st no tice of in thy selfe before; farther touches of spirituall pride, of priuy hypocrisie; more sense of secret vn willingnesse to good duties, of wandringnesse of thoughts in prayer, hearing, meditation? more sense then before of hanging incliningnesse to the loue of the world after regeneration, with the like originall spawnes of thy defiled nature? In a word, dost in thy [Page 24] sequestred taske of priuy searching discouer daily more and more the rotten silthinesse of thy polluted heart, and this with griefe? what, O what a sweet [...] is this or marke of a circumcised and broken heart. But if on contrary, thou seest no more stones nor roots, nor wormes, no more secret hardnesse, guilt, rottennesse in thee then before, no farther sense nor acquaintance in the towardnesse of thy corrupt nature, no new lurking corruption presented to thy view, but all vnder the luke-warme hide of generall hopes, good intents and meanings vnspied, vndisco­uered, it may well be questioned whether that heart of thine as yet, be as a field broken vp or no.

I beseech you search your selues in these alleadged specialties, and consider what I haue said, take aduice and speake your mindes. But

3 For reprehension. Must Christians bee such Ʋse 3. Plowmen as my Text meaneth? deale with their hearts as Plowmen with their ground in fallowing, rip, rend, and break them vp? What iust rebuke then doe you bad husbands merit, that neuer minding any such spirituall tillage, suffer the barren ground of your stony hearts to lie from yeare to yeare like the sluggards field in the Prouerbs, all ouergrowne with Pro. 14. 31. nettles, docks, thistles, rams-clawes, thornes, briars; ignorance, pride, reuenge, worldlinesse, vsury, op­pression, lust, hypocrisie, superstition, drunkennesse, whoredome, fraud, dissolutenesse. What meane you I wonder? can you looke for an happy haruest that intend no paines at all in plowing? for any ioyous crop of glory, that neuer goe about to fit your hearts for grace? Would you haue new wine to bee put into old vessels, Physick bee applyed without prepa­ratiues? [Page 25] a thred be forced to enter where the needle hath made no way? a field to beare corne, that was neuer tilled? or your hearts become sauingly graci­ous, that were neuer humbled? Haruests perhaps of peace and ioy you looke for equall with Gods paine­fullest labour-men; but where will you haue them grow I wonder? what? in the vnmanured ground of those your heats, ouerrunne as yet with the ranck­smelling weeds of lust, couetousnesse, pride, pro­phanesle? Certainly if mariners may gaine their ha­uen without sayling; souldiers their conquest with­out fighting; coursers their prize without running; then may you that haruest without this plowing: But if no entrance at the strait gate, but first by stri­uing; Luk. 13. 24. Mat. 23. 12. Isa. 61. 1. no exaltation, but first by humbling; no healing nor binding vp, but first by breaking and wounding; no Euangelicall ioy, but first by legall sorrow pre­disposing; then no haruest of heauenly happinesse, but first by this spirituall plowing of our hearts in the course of mortification. Come, why neglect you then so maine a duty? tell me, what is't you stand on? is't a faire season that you would haue to plow in? alas, how many haue you already slighted, and doe you yet looke for fairer? D'yee know how easi­ly vpon such delayes, either the frosts of Gods far­ther iudgements may so encrust and harden your hearts that the plow of his word preached will not be able to enter; or the too much raine, at least, of his punitiue indulgence deliuer them vp into the mire and puddle of all vncleanenesse, to the commit­ment of sinne with greedinesse, that no Plow neither Law nor Gospell with make any worke in you? why deferre you to set your limbs to worke then? The [Page 26] want of Plowes (with you) can bee no excuse where euery Parish hath a Plow in common. The want of skill no plea, when as habits being gotten by preui­ous acts reiterated, and skill being the daughter of vse and exercise; if you did but set your limbs to plow, skill would follow. Want of leisure can be no pretence, when so many vacancies are often offered you in your shops, and when for time you can for your selues cut out so many idle houres for cards, dice, tables, dancing, bibling, smoaking, bowling, tricking, trimming, curling. But let me demand you; Is't not your pride rather and contempt of purity that hinders, who hauing all your life long liu'd peo­ple of good fashion in the world, doe now thinke scorne to turne Plowmen? or is't not shame and feare of disgrace that lets you, who liking the trade per­haps could bee content to prosesse it, but because so lasht at by the scoffes of the world, haue resolu'd ra­ther to die beggers, then liue by plowing? or i'st some hopes of doing it well enough hereafter? Yes, you'll resolue with the foolish Virgins then to bee buying Mat. 25. 10. oyle when the wise are entring, then to be plowing when others are reaping; or what? is't none of these, but only your loue of ease, and conceit of difficulty in the worke that hinders, hard you thinke it to deny your selues, to abridge your liberty, to forgoe your pleasures, to forsake your carnall merriments, your drunken crues, your beloued profits, your right eyes, hands, and feet, to enforce your selues on taskes of humiliation, hearing, selfe examination, prayer, with such like Lions in the way. Well, suppose this plow­ing Pro. 26. 13. painefull (as indeed it is) but is not the wages great, and the haruest gainfull, ioy at last vnspeak­able, [Page 27] and full of glory? Suppose it painefull, but will not grace facilitate what's harsh to nature? nay, much of the paine were past, were you but willing once: Well, Ile suppose you willing, and so will leaue Re­prouing and Vse.

4 Instruction. And here Beloued, if yee bee wil­ling to become spirituall Plowmen, and your hearts Ʋse 4. Gods good corne-fields to furnish that great barne, whose builder and maker is God; giue mee leaue to lecture you some few principles for your best furthe­rance and improuement in it? The whole Art may be abridged into these three short Lectures.

First. In the entrance of this Art two things (as Lect. 1. precognitaes) must be preconsidered. 1 The nature of the ground to bee fallowed or plowed vp. 2 The best season when to fallow.

1 For the nature of the ground, whether stony, clayey, or sandy: whether the stony ground of an open prophane heart, so call'd for its hardnesse; or the clayey ground of a ciuill heart, so call'd for its smoothnesse and toughnesse; or the sandy ground of an hypocriticall heart, so call'd for its discontinued nesse of parts, being a double heart, an heart, and an heart. They all need a good strong Plow; a sound powerfull ministry to pierce, and rend, and make di­uisions within: but of three the hypocriticall being deepest, needs deepest plowing, as eluding easily a shallow and vnsearching ministery. Next to that the ciuill heart, whose smooth, yet tough and thick spine of externall vprightnesse in broken duties of the se­cond Table, easily scaping the shallow skirrings of a weak and cold ministery, needs well nigh, if note­qually, as full and powerfull a searching as the hypo­criticall [Page 28] doth. The hardned and open-prophane heart lastly, that (as the first fallowing at least) needs more might and vehemency then depth.

2 For the best season for fallowing. That's the Spring. Tis so in proper fallowing, that so by the benefit of all the Summers heat till seed time, the sowernesse of the soyle may sweeten, the spine rot, and weeds wither. It must be so here in the spiritu­all fallowing of thy heart, the Spring-tide of thy youth is the fittest season, that through some time and continuance had vnder the Sunne beames or meanes of grace, through some proficiency in a god­ly life, thy corruptions may the more throughly bee mortified, die, rot, and wither before the euill dayes come, and the yeares draw nigh when thou shalt say, I haue no pleasure in them. Eccl. 1 [...]. 1 [...] Lect. 1.

Secondly: Let thy acquainrance with these prae­cognita be seconded with this seauen-fold practice.

1 As a Plow must not be drawne along vpon the surface or top of the earth, but bee immitted or put into the very bowels of it; so here; see that the word doe not tickle thine eares onely a little, or in at one eare and out at t'other: but with Dauid hide, and cause it to enter into thy very heart.

2 As a Plow when put into the earth, must not there stand still, but bee put on working. So here. The word or Law in thy heart must not lie idle, but be actiue, like good Physick for thy soule, must bee made to stirre and work vpon thy conscience, will, affections.

3 As a Plow though in the earth and stirring, yet must be guided and applyed to and fro by the Plow­mans hand. So here. The word in thy heart held [Page 29] by thy Memory, must bee guided by thy Vnderstan­ding, and by thy conscience applied this way and that way; this iudgement against this sinne, that a­gainst that; this promise to this act of obedience, that to that; this rule of direction to this practice, that to that, &c.

4 As a Plowman is not wont to stop and turne at halfe way his furrowes, but goes through to lands end, ere he turnes againe. So here in fallowing of thy heart, thou must not break vp the furrowes of thy lusts at halues, mortifying one halfe, but cherishing t'other. But when thou takest a furrow, a sinne in hand, go through stitch with it; see the yonder end of that sinne before thou turne back from pursuing it.

5 As a Plowman turnes vp his furrowes in order, not confusedly, by heapes, or all together; but order­ly one after another. So here, thy sinnes must bee throwne vp not by confused heapes, in grosse onely (as saying we are all sinners) as if that were enough, but by distinct and particular acknowledgement of them, that their distinct filthinesse espied may better further humiliation.

6 As the Plow goes vnhappily to worke then when the Oxen either are vnequally matcht, or draw not ioyntly together. So here in this spirituall plow­ing, the Word in thy heart works ineffectually when the vnderstanding and preiudicate opinion, when the will and sensuall appetite bee yokt like an Oxe and an Asse together; or when the vnderstanding drawes one way, and the will another, the affections a third. Heed must be had then that in their proper places they follow each the other. The vnderstan­ding foremost, hauing apprehended the word of [Page 30] truth, let the will desire, the affections embrace, the memory keep, and the outward man conforming ex­ecute.

7 As the Plowman in plowing makes vse of his Paddle-staffe, wherewith he rids and digs off stroyl that choaks the Culter. So here; take thy Paddle­staffe in hand, daily examination, and often renewed selfe-inspection, and bee euer and anon digging off herewith the stroyl of insinuating hypocrisie, and greedinesse vpon worldly profit, that will bee euer hanging and sticking on, and choak, and dull the edge of the word, that it shall neither pierce nor cut. Thus for thy practice.

Now thirdly let me but suggest a fourefold Reso­lution Lect. 3. that must attend this practice, and this Vse is ended.

1 Be painfull. Beloued, plowing is no easie taske. It requires the strayned nerues of your best industry. Rebellious lusts are not so easily mastered, nor vnruly passions tamed. Corruptions are not pluckt out of their warme beds with a wet finger; multa tulit, fe­citg, there must bee much tugging and toyling in the often reiterated acts of humiliation vs'd about these stony, rotten and deceitfull hearts of ours before they'll be throughly fitted for sound fruitfulnesse in sauing grace. Resolue then to bee painfull, or neuer take plow in hand.

2 Be early at it. Tis not the least of a Plowmans pray­ses to be an early riser. His Oxen, you know, must be fed early, and prepar'd for labour; his work must be begun early, lest late setting out in the morning cast him behinde hand all day after. So here, resolue to arise and to be doing early. Let minde and memory [Page 31] timely, while yet in the morning of thy yonger dayes, be plyed with the food of knowledge and o­ther spirituall prouision. Set out a plowing while o­thers are yet sleeping in their security and sinnes. No small comfort twill be to haue thy work aforehand. Delayes till the day of thine age bee declining will bring forth scarce halfe the work, perhaps hazard the whole wages.

3 Be intentiue. Do what thou hast to do herein with all thy might. As a Plowman if hee minde not Eccl. 9. 10. earnestly what he hath in hand, but goes on gaping and gazing about, the Plow miscarries, either it leaps vp out of the earth, or runnes awry; either goes too deep, or else too shallow. So here; hauing once put thy hand to this plow, thou must, hoc agere, minde thy worke, not look back. No glancing (with Lots Luk. 9. 42. Gen. 19. 26. wise) of the eyes of thy affections backe vpon the world, thy profits, preferments, sinfull pleasures, de­lights, pastimes. Tis a work that will need the in­tention of the whole man; a work wherein heedlesse and needlesse excursions of the minde about the su­perfluities of this life, breed vsually such distractions as will make the word either ho vp againe, and va­nish out of thy heart, or but work impertinenly, con­fusedly, coldly.

4 Be constant. Hold out this practice to thy end. Neuer giue ouer the trade. Man (saith the Psalmist) or a Plowman (if you will) goeth forth to his work Ps. 104. 23: and to his labour vntill the euening. So here, vntill the very euening of thy old age, nay the darke night of death must thou bee busie plowing thy heart. No halfe holidayes to be kept at this taske, to leaue work at noones. For vpon what termes is the promise of [Page 32] reaping made? not if we plow but for a spurt or so, and grow weary of well-doing; but in due season we shall reap if we faint not. And here's the difference Gal. 6. 9. betweene temporall and vs spirituall plowmen. They can plow but till seed time; but we must keep plow­ing vntill haruest.

¶ Brethren, I know not how farre I haue en­trencht vpon your patience in regard of time. I be­seech you vouchsafe me but a Plowmans liberty, who of a whole close, if hee hath but one or two short ridges more to plow, though it bee time to leaue worke, and he be lookt for home, yet is easily dis­penst with for so small a peece rather then to come away and leaue so little vndone. So here; I haue but one little short ridge, one short vse more, and my whole dayes work is ended. Wherefore suffer now

5 And lastly, the words of Exhortation. Beloued, Ʋse 5. I beseech you then a wake and rouze vp your selues out of the sleepy bed of sluggish security, come cry no longer, a little more sleepe, a little more slumber, a Pro. 6. 10. little more folding of the hands, but arise, gird vp your loynes, and away to plowing. Breake vp your fallow hearts, nay make deepe and long your fur­rowes. Haue you any minde to the motion? d'yee like it? or tell, could you finde in your hearts to bee bound Apprentices at this trade and calling to the Lord, the best Master in the world to his seruants? Well, I know not what your mindes are; how ere I truly wish it: Nay (as Paul sometimes to Agrip­pa) Acts 26. 29. I would to God that you all that heare mee this day, were not only almost, but altogether such as my Text meaneth, and God would haue you bee, spiri­tuall Plowmen. Would God all you Merchants were [Page 33] in this sense Plowmen: all you Clothyers, Shooma­kers, Taylors, Grocers, Chandlers, Hatters, Sadlers, Plowmen. All you Ministers, Magistrates, Officers, Plowmen: nay your whole City Plowmen, ('twould hinder none your traffique) nay, no shame for the King himselfe to bee such a Plowman. But aboue all, how could I wish our idle roaring Ruffians, phan­tastique Gallants, and Gentlemen without a calling, that they would bee pleas'd to turne Plowmen, at least, but some of that time they so waste in smoak­ing, they would spend in plowing. And here, O had I but a motiue that might ouercomeal your thoughts for intendment this way. Would you haue me dis­couer you

1 The benefits first that attend this practice? I am Motiues. not able; yet O the sweenesse of that soule-enlarging ioy and peace wherewith (through this heart-fallow­ing Art) the valleyes of your consciences shall be so fild as with corne, that they shall laugh and sing! O the sweetnes of those mutuall welcomes, & gladdest greetings that shall bee betweene the Gospels glad tidings and your hearts thus broken! those enrauish­ing embracements and holy burning conferences that shall bee betweene Christ and your soules when hee shall come downe to dine, and sup, and lodge, and dwell in your hearts thus broken! O the sweetnesse of those dazling glimpses of heauens very beauty, light, and glory that will break out oft-times through the opened clouds of your hearts thus broken! those various, dropping influences of truest comforts, that as raine into a fleece of wooll will distill oft-times in­to the thirsty ground of your hearts thus broken! [Page 34] priuiledges transcendent, beyond expression, yet the prosperous issues of this spirituall plowing. Come, let it bee enough, that the Lord accepts and will not despise your broken hearts. Let it bee enough, that Ps. 51 17. Isa. 66. 2. God casts his gracious lookes vpon you and vpon your spirits thus broken. Let it bee enough, that this spirituall heart-breaking is the onely preparatiue to sound conuersion and an holy mortifyed life. Let it Icr. 31. 19. bee enough, that this spirituall plowing is the very next step to the preferment of grace, the best of all Iam 14. 6. preferments in the world. Elisha plowing was made a Prophet; but you thus plowing, Priests, Kings, 1 King. 19. Reu. 1. 6. and Prophets. What will you that I adde more? vn­doubtedly, you that thus break vp and till the land of your hearts, when others as runagates doe beg their bread, you shall haue plenty; and when others Pro. 28. 19. Isa. 65. 13. be hungry, yee shall eat. O fortunatos nimiam bona si sua norint Agricolas! If this preuaile not, I haue done, if

2 The danger secondly on the neglect will not o­uercome. And here Beloued looke with mee but on two things:

1 The rank weed of your indulg'd corruptions, and know, that the longer they grow, and are let a lone vnmortifyed, the stronger, longer, and bigger will the cart-ropes and cables be, that the Deuill will twist of them, to pull you into hell with; such three­fold cords as will not be easily broken by your weake Eccl. 4. 12. armes when either old or dying.

2 Looke next on your vnfallowed ground, your vnbroken hearts themselues, and think on this. That as naturally or temporally there is no reaping, but [Page 35] where hath beene sowing first: no sowing but where hath been plowing first: So neither spiritually any crop of blisse in heauen, but the rakeings of shame in hell must bee lookt for of that sluggard that will not set to plow and breake vp his heart by the word on earth. The sluggard that will not plow by reason of the cold, shall beg in haruest, and haue nothing. Consider Pro. 20. 4: what I haue said; and the Lord giue you vnderstand­ing in all things.