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;

Or (if you will rather 〈 in non-Latin alphabet 〉 , and in groſſe) thus, 〈 in non-Latin alphabet 〉 , Grudge not one againſt another; there's the ſinne diſſwaded: 〈 in non-Latin alphabet 〉 , 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,

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 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.

The parts here are two, Quis, or 1 a Subiect, The Iudge Quid, 2 a Predicate or Attribute, 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, 〈 in non-Latin alphabet 〉 , 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.

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 〈 in non-Latin alphabet 〉 , a few matters of fact amongſt men; no but a Iudge 〈 in non-Latin alphabet 〉 , one by an 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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; 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 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; 〈 in non-Latin alphabet 〉 , 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; 〈 in non-Latin alphabet 〉 , one irreſpectleſſe Rom. 2. 11. 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. 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. 〈 in non-Latin alphabet 〉 , '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 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 〈 in non-Latin alphabet 〉 1 Ioh, 2 18. 1 Pet. 4. 7. Phil 4. 4. Heb. 11. 37. 〈 in non-Latin alphabet 〉 , the laſt time; Saint Peter in his time, 〈 in non-Latin alphabet 〉 , the end of all things is at hand; Saint Paul in his time, 〈 in non-Latin alphabet 〉 , the Lord is nigh, 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 &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 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 〈 in non-Latin alphabet 〉 , 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; 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 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 〈 in non-Latin alphabet 〉 , 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, 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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , 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, 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. 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 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 〈 in non-Latin alphabet 〉 , 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. 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 〈 in non-Latin alphabet 〉 (ſaith Theophilact) 〈 in non-Latin alphabet 〉 , 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 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 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 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 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, 〈 in non-Latin alphabet 〉 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) 〈 in non-Latin alphabet 〉 , 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? 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 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, 〈 in non-Latin alphabet 〉 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 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, 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 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, 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.

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 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 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 〈 in non-Latin alphabet 〉 , 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 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 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, Come ye bleſſed of my father, inherit the Mar. 25. 34. kingdome &c. and ſhould wee not 〈 in non-Latin alphabet 〉 Luk. 21. 28. 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 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.

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. 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 ſaith Chryſoſtome. Before the Thrones be ſet vp, ſet vp Threnes, 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: 〈 in non-Latin alphabet 〉 , 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; 〈 in non-Latin alphabet 〉 , 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 vp by him the Sunne of righteouſneſſe: with good Iehoſaphat what ere troopes bee comming, ſay, 〈 in non-Latin alphabet 〉 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 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. 〈 in non-Latin alphabet 〉 (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; 〈 in non-Latin alphabet 〉 Coloſ. 4. 2. 〈 in non-Latin alphabet 〉 , 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.

¶ 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 〈 in non-Latin alphabet 〉 , 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; 〈 in non-Latin alphabet 〉 , 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 ( 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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, 〈 in non-Latin alphabet 〉 , ſo here, 〈 in non-Latin alphabet 〉 . 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. 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.

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 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 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

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: 〈 in non-Latin alphabet 〉 . 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,

In handling whereof here's all Ile doe,

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, 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 〈 in non-Latin alphabet 〉 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 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,

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, 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 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 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. 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, 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 ( 〈 in non-Latin alphabet 〉 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, 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 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 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 〈 in non-Latin alphabet 〉 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 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 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? 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; 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 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 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 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 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? 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 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 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 〈 in non-Latin alphabet 〉 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? 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 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, 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 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 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 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 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 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 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! 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 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.