Luk. 21. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke vp lift vp our heads for ioy as knowing the day of our consummate redemption hereby drawes nigh Goe let Haman alone with his Court-preferments 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 T is 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 Vse 3. Amos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare to meet thy God O Israel High time to looke about when the enemy Amos 4. 12. stands at gate and for malefactors to study or prepare their answer when the Iudge is ready to sit You haue been praemoniti forewarn'd bee now praemuniti forearm'd too like wise virgines with your lamps trimmed your loynes girt your lights burning to watch and await his comming Once thus That day cannot bee farre and like a thiefe in the night it will comesuddenly which if it preuent our preparation actum est we are vndone for euer Come then in all humble boldnesse in my masters name I Reu. 16. 15. challenge all your resolutions to the speedy practise of these specialties 1 Preaduertency Make Christs comming the continuall subiect of your watching thoughts bee euer musing on 't in time â—â—orehand 〈…〉 minus visa eminùs dangers forethought are better escaped and Cities are safest when still imagining the enemy at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said a Father of the meditation Chrysost of iudgement it preuents its danger as foresight of a pit the falling into it Set yee then Saint Ieromes Bell to each your eares let that bee alwayes pealing in your sleepy thoughts a Surgite mortui venite ad judicium arise ye dead and come to iudgement It kept him waking so it may do you 2 Selfe-inspection Officers if but comming to search many hye home to see if any thing bee there like to be found vpon them that is not fitting Should we not doe so here The Iudge of all the world is euen now at hand to search and take view of all our wayes Goe speed you home then into your selues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay each your hearts vpon your waies Take the candle of Gods word goe instantly Hag. 1. 7. looke into the closets of each your consciences search euery corner of your hearts turne and tosse vp all the out roomes of your liues see if any sinne lic lurking there indulg'd allow'd cherished pride hypocrisie lust drunkennesse bribery oppression couetousnesse No looking the Iudge in face with comfort where none of Gods but the deuils goods shall be found vpon you 3 Humiliation He that would not then suffer for sinne must now sorrow for sinne Goe turne your heads into waters and your eyes into fountaines of teares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome Before the Thrones be set vp set vp Threnes or lamentations for your sinnes both of hearts and liues Goe humble your selues for the pride of your hearts away with the spoiles of the poore out of your houses mourne in secret for your oppressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be reuenged of your lusts in sackcloth and ashes let your eyes runne downe with teares and your eye-lids gush downe with water that haue erred through wine and through strong drinke haue beene out of the way With the Israelites lament after Isa 28. 7. 1 Sam. 7. 2. the Lord sue out for peace ere the decree come forth seeke reconcilement while he 's yet in the way enter resolutions couenants of finall farewels euen to the very darlings of your bosomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus preuent the Iudge his comming Nay slack no time Too late to sue for peace when the battell 's begun to stand wiping out blots and blurs when the bils must be taken or think vpon weeding when Christs sickle shall be in a reaping 4 Adherence to Christ crucified Chicken how hasten they when the Kite is comming vnder the wings of the Hen and Doues to the clefts of the rocks when the Eagle's in sight So runne you by faith vnto Christ your Sauiour that desire to speed well before Christ the Iudge Doe thus in a word Let your humbled soules groaning vnder the heartpinching burdens of all your sinnes deuolue and throw themselues into the meritorious armes of your indulgent Sauiour bleeding for you on his crosse with wrestling Iacob enclaspe this Angell of the New Gen. 32. couenant let not go til you haue got his blessing Send out your faith like some Noahs Doue to returne you Gen. 8. 11. tidings by the Oliue leafe of inward peace whether the waters of Gods wrath bee all exhal'd and dryed
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 water-brookes 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 T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Sunne-beames 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 t is like they reapt of spirituall gladnesse But Saint Peters plow had first
TVVO SERMONS DELIVERED AT St. Peters in Exeter BY Rychard Peck Master of Arts and Minister of Gods word at Columpton in Devon LONDON Printed by Thomas Harper for Ambrose Ritherdon and are to bee sold at his Shop in Pauls Church-yard at the signe of the Bull-head 1632. THE GREAT DAY DAWNING OR CHRISTS NEERENES to Iudgement Deliuered in a Sermon before the Iudges at the Lent Assizes in Exeter Anno 1632. BY Rychard Peck Master of Arts and Minister 〈…〉 Mica 2. 7. Do not my words do good to him that walketh vprightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. in 2. Aduent Dom. Sis semper pavidus mi homo pro Tribunali sedentem communem Dominum cernens LONDON Printed by Thomas Harper for Ambrose Ritherdon and are to be sold at his Shop in Pauls Church-yard at the Signe of the Bull head 1632. Errata Page 7 line 7. 〈…〉 p. 24. l. 29. r. 〈◊〉 p. 26. l. 6. r. that rack p. 33. l. 30 〈…〉 p. 35. l. 2 3. r. 〈◊〉 for 〈◊〉 p. 35. l. 26. r. do not fit p. 37. l. 29 Y for 〈◊〉 TO THE RIGHT WORshipfull Edmund Arscot Esquire High Sheriffe of the County of Devon Grace Mercy and Peace be multiplied Right VVorshipfull IT befell this Sermon in its deliuery what some pregnant animals doth sometime in theirs Times orifice was so strait affaires of publique Iudicature like impatient Midwiues so violent to haue all soone out that limbs not a few were left behind This after birth extorted by friends importunity hath brought out all and presents you the whole Foetus with its intended integrals though weake I confesse and very feeble My humblest intreaty now is but the hire of a roome or two vnder the roofe of your Affections for shelter a little or if I may presume it education Perhaps so the Lord giue life and power to it it may become if no instrument of much good abroad yet like King Philips Seruitour with his dead-mans skull as a domestique Monitor to serue in daily to your thoughts some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or timely watchword for preparation against the great Iudge his comming Wee are all too apt by Satans guiles the deceits of sinne and bewitching cares and profits of this life as by some Mercuries pipe Argos-like to bee sung asleepe and so like foolish Virgins out-sleeping seasons of getting oyle in our lamps to bee cast behinde hand How seasonable then some thorn at securities breast to keep it waking that when the Iudge appeares our lamps bee trimm'd our loynes girt vp our lights burning Worthy Sir if this Infant-attempt may proue auayl-some to such an end either on your owne or any others soule take it t is yours vse it Here will bee enough for me My Master shall haue glory you boldnesse in the day of the Lord Iesus Your Worships very obseruant Chaplayn Rychard Peck Columpton April 30. 1632. Iames 5. 9. Behold the Iudge standeth before the doore GOds Ministers are like Davids watchmen vp ouer the City gate 2 Sam. 18. 24 set on high as from some Watch-tower for the peoples safety to ken abroad who bee going and comming Our Apostle heere seemes such a Watchman his tidings among other these Behold the Iudge standeth before the doore The words if you minde their reference to what goes before are an enforcement of a reason brought by the Apostle for deterring Christians from vncharitable grudging and impatient stomaking one against another vpon mutuall illations of wrongs and iniuries The frame they are set in stands vp thus ioynted 1 a Disswasion Grudge not one against another 2 a Reason of that disswasion 1 Intimated in specifying or rather cautioning the iudgement or danger thereby incurr'd Lest ye be condemned 2 Enforced from the neere appropinquation of the Iudge that may inflict that iudgement Behold the Iudge standeth before the doore Or if you will rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in grosse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grudge not one against another there 's the sinne disswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that yee be not condemned of the Lord namely say Interpreters there 's Paraeus Others the ground or reason of that disswasion Where on to strike deeper impression for more aduised notice of what hee said he forewarness them of the Iudge that both can and will condemne them now not so far off but that ere they think on may light on their skirts and take them tardy Behold the Iudge standeth before the doore You haue had the connexion of the words with former Now doe yee but vnioynt this frame a little and cull the words from the rest apart by themselues and they are a preadmonition of the instant neernesse of the great Iudge to iudgement Behold the Iudge standeth before the doore Where the parts are two 1 An acclamation as I may so say in that demonstratiue Behold 2 A Proclamation The Iudge standeth before the doore For the first the Acclamation I le 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 T is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resolution Composition By the first I le 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 I le get a board and set forth For the first Resolution of parts I le finish that in the Solution of two queries First on the Subiect
indiuiduall Papists to the true faith since the generall reuolt But if on contrary not the continued conuersion of some scattered indiuiduals but a generall recollection of the whole nation into one visible flourishing Christian Church before Christs comming be conceiu'd though perhaps not necessarily the Apostles meaning though we grant it a signe yet as for the manner of it no man knowes how it may bee done so neither for the time how soone or suddenly So that the issue will bee that notwithstanding this imagined returne generall of Iewes not yet fulfilled nothing hinders but that Christ may bee very neere at hand euen before the doore Reflect now backe Vnite all together in your thoughts And now that you see all but one at most of Christs forerunners passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know that he is neere euen at the doore Mat. 24. 33. But what meane I ranging in such spacious fields of euidence for this truth since that as Paul said to Agrippa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know you beleeue it Giue Acts 26. 27. leaue to draw homeward then and from these premises to lodge some practique inferences in your soules and consciences And here Beloued shall I begin with that vse of our Sauiours neernesse that Saint Peter presseth 2 Pet. 3. 11. What manner of persons namely ought wee then to bee in all manner of conuersation and godlinesse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 come and heare Stand forth a while and let me bespeak your thoughts a little You drunkards of Ephraim first and tospots Ale-knights 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 af-after 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
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 FINIS THE SPIRITVALL PLOWMAN OR THE ART OF SPIrituall Fallowing Deliuered in a Sermon at St Peters in Exon Iune 24. 1631 BY Rychard Peck Master of Arts and Minister of Gods word at Columpton in Devon LONDON Printed by Thomas Harper for Ambrose Ritherdon and are to be sold at his Shop in Pauls Church-yard at the Signe of the Bull-head 1632. TO THE BEST AFFECTIoned Mrs Mary Arscot wife to the Right Worshipfull Edmund Arscot Esquire High Sheriffe of the County of Devon true grace and glory Worthy Mistresse IT may seeme vnsutable with your Sex and Rank to commend a Treatise of Fallowing to a Woman such a Woman But no matter Women somewhere pretend this way as much skill as men and shame not sometimes to goe forth into the field to hacking This poore messenger therefore admit I beseech you as from my Master sent to hire you to work as well as others if not to plowing at lest to hacking but thus interpreting The field you must worke in must bee your heart the furrowes to be beaten vp your sinnes corruptions lusts the sword of the spirit Gods word your mattock your taske mortification If wages you looke for no doubt at Euening when your work is ended the Penny-Royall of eternall life Come shame not such honest paynes for your spirituall liuing We stick not oft-times other wayes to bestow much more on temporall Your VVorships in the best bond Rychard Peck Columpton April 30. 1632. Hosea 10. 12. Break vp your fallow ground MAns heart in its first integrity was of so rich a mould that as a field which the Lord had blessed without enforcement by any supernaturall dressing it freely yeelded the most goodly crops of all euen the fairest graces created it seemes and and put into so diuine a temper that grace became as naturall then and propagable as corruption now Soone after when as that old theefe the Deuill had by his serpentine subtilty beguil'd man of this his field as Ahab Naboth of his Vineyard and had but got it in possession 't was 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 An Exhortation 2 a Motiue 1 In the Exhortation the Prophetinuites the Iewes to repentance and newnesse of life vnder a threefold continued Metaphor of plowing sowing reaping Sow to your selues righteousnesse reap in mercy break vp your fallow ground 2 The Motiue is an importuning opportunity for it is time amplified by its 1 Quid what to doe to seeke the Lord 2 Quousque how long till he come and raine righteousnesse vpon you You see now in what ranck stands my Text a branch namely of the Prophets exhortation and indeed the first for order of nature but for order of words the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose Logicall sense and order conceiue thus Sew in righteousnesse reap in mercy and to the end you may so both sow and reap doe this break vp your fallow ground The parts of the words are two 1 A painfull act break vp 2 A tough obiect your fallow ground In handling whereof here 's all Ile doe 1 Explaine the words by resoluing the Allegory 2 Next giue their summe in some doctrin all proposition and so lanch forth 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 T is 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
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 t is 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 selfe-examinations 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 t were 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 t is 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 t is newly broken vp t is 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 t will 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 t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vse 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 I le 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 Vse 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 T is 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 Paddle-staffe 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 T is 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 t will 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 T is 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 two-edged Heb 4. 12. sword diuides and cuts the heart in peeces 2 The Plowman we may conceiue two of these 1 Primary 2 Coadiuvant Primary I meane in ordine mediorum Primary is Phil. 2. 16. the Minister that holds forth the word of life and in a faithfull and constant ministery presseth the word on the hearers hearts turning and directing the same variously on this hand and that hand as he sees need 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 t is 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