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
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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few matters of fact amongst men no but a Iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transcendent excellency infinitely euery way surpassing all others No temporall or earthly Iudge liable to like frailties that are other men and meriting oft-times Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his reuenging eye as well as Homer Batrach others But one of whom wee may say most truly what Papists falsely of their holy father the Pope Omnis judicans à nemine judicandus one who iudgeeth Dist 14. Can. Si Papa all men but to be iudged of none yea the very Iudge of Iudges No mere or simple man neither no nor Saint or Angell but one to whom both Saints and Angels doe acknowledge homage and very deuils crouch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one both God and man Phil. 2. 7. Psal 22. 6. Isa 53. 3. Christ blessed for euer Who though while on earth a seruant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worme and no man most vile contemptible yea himselfe like a malefactor accus'd arraygn'd condemned yet now inuested with Mat 28 18. Phil. 2. 9. all Regall power both in heauen and earth now exalted aboue euery name that 's named is by the authority of God his father ministerially in respect of manhood namely deputed the visible and generall Iudge at last of the whole world And would yee know what a Iudge this is T is one for power almighty none shall withstand him for wisdome wonderfull Act. 17. 38. none shall deceiue him for maiesty dreadfull none shall out-face him for iudgement most iust none shall trip him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that will search 1 Chro. 28. 9. Acts 1. 24 the very reines of men and dig open the hidden cauernes of euery heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one irrespectlesse Rom. 2. 11. 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 I le 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is 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 T is 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 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh 2 18. 1 Pet. 4. 7. Phil 4. 4. Heb. 11. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last time Saint Peter in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all things is at hand Saint Paul in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord is nigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet but a little while and hee that shall come will come and will not tarry then
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
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
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
And lastly the words of Exhortation Beloued Vse 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 't would 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 Errata Page 4 line 13 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibib l. 18. r. Nouellate p 5. l. 16. r. them p. 8. l. 13. r. Hart. p. 10. l. 3. dele those of p 23. l 15. r moares p. 24. l. 8. r. untowardnesse p. 26. l. 10. r. bibbing p. 27. l. 26. r. of the three