SATAN'S Sowing Season. By William Est Minister and Preacher of God's word in Bydeford. 1: PET. 5. 8. Be sober, and watch, for your adversary the Devil as a roaring Lion walketh about, seeking whom he may devour. LONDON Printed by Nicholas Okes for Richard Bonian, and are to be sold at his shop in Paul's Churchyard, at the sign of the Flower de Luce. 1611. CLARISSIMO, ET OMNIBUS VERAE NOBILITATIS ORNAMENTIS HONORATISSIMO DYNAstae, Domino Guilielmo Comiti Bathoniensi, bonarum Literarum, & verbi divini Proeconum Patrone singulari: GVILIELMUS ESTVS HUNCSWM LIBELLUM, IN GRATI ANImi testimonium, dedicat, consecratque. To the Christian Reader. IT is not long ago( courteous Reader) that I handled the same subject in substance, as in this succeeding Treatise in my Book entitled The Scourge of Security, or the expulsion and return of the unclean spirit: which after it passed the perusing of some of my learned and sincere friends, they wished that I had been more copious, and sharp, then therein I was, in scourging the carnal security that is so far spread abroad, in all sorts, in this pampering and self loving age. Which sparingness in reproving, I have in this following discourse in part amended, according to my simple and single talon, not hiding it in the earth, or keeping it to myself, but opening it to thy view, and desiring the exchange of thy fervent and faithful prayers for this my well wishing to thy salvation, and that it may, at the general account, be returned to him that first gave it, with increase of true zeal and knowledge, both in thee and me. And I humbly pray, that I, who reprove this sin of security in thee,( which is the open gap to let in all thy spiritual enemies into thy body & soul) may myself fly it, and thereby be the more careful how we displease so gracious a God, and grieve so loving a Father as we have in heaven. Thine in the Lord WILLIAM ESTH. SATAN'S Sowing Season. MAT. 13. 24. unto ver. 39 The kingdom of heaven is like unto a man which sowed good seed in his field, etc. THIS parable consisteth in genere didascalico, for instruction, & doctrine, painting out the estate of the Church militant in this life, in which the good and the evil, the wicked and the godly, are mixed together, and suffered until the end of the world, when they shall for ever be separated by the Lord. The general division. The whole may be reduced in general into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proposition, and application. The proposition is contained in the whole pericope of the parable, the application is added by Christ himself, from ver. 36. unto vers. 44. The particular division. But more fully and particularly all may be distinguished into these four heads or members. The first expresseth with what provident care this heavenly householder watcheth over his Church, in manuring, tilling, and dressing the field thereof, and in sowing the seed of all virtues therein, verse 24. The second showeth the wonderful industry and subtlety of the enemy of mankind, in seeking and labouring by all means to work our destruction, by sowing in our hearts the poisoned and noisome seed of all iniquity, and the fit opportunity he watcheth for the effecting thereof, v. 25 The third containeth a question▪ with an admiration of the servants about the plucking up of the same, v. 27. The fourth expresseth the answer concerning the time when God shall separate and divide the good from the evil, and the different state of them both, vers. 29. and 30. Every part thereof I will( for your better edification) explain and apply by a several Protasis and Apodosis, and afterward set down the observations and doctrines. The first part. Now for the first part the Protasis, or proposition is thus: Even as a man that soweth good seed in his field, and useth all means that it may fructify and bring forth good fruits. Apod: So Christ the son of man soweth in his Church the good seed of his word, that it may bring forth good fruit to the joyful harvest of eternal life, that he may purge us, to be a peculiar people unto himself, zealous of good works, Tit. 2 Tit. 2. 14. 14. And herein is the Father glorified, that ye bear much fruit, and become my Disciples, saith our Saviour, Io. 15. joh. 15. 8. The kingdom of heaven what By the kingdom of heaven is understood the state of the Church militant in this life: for all things which are spoken in this parable, are expressly said of Christ to go before the time of harvest, or of the end of the world▪ It is called the kingdom of heaven, by a metaphor taken from an earthly kingdom, because God by the preaching of the cospel, beginneth his kingdom in the hearts of men, which Luk. 17. 12. is within us, Luk. 17. 12▪ & is righteousness Rom. 14. 17 peace, and joy in the holy Ghost, Romans 14. 17. Secondly, he is compared unto a man sowing good seed in his field: This is the Son of man, verse. 37. that is, Psal. 8. 4. Dan. 7. 13. Christ, who is called the Son of man, Psal. 8. 4. Dan. 7. 13. because he is the only begotten Son of God, from all eternity very God, who in time took flesh of the virgin Mary, and was made man. Thirdly, the field is the world, where per metonymiam subiecti, are understood the men living in the world. Again by a Synecdochen generis pro specie, not promiscually every man, but the Church to whom the Gospel is preached, is signified. Fourthly, the good seed are the children of the kingdom, verse Ibid. that is, the faithful and elect which are called here the good seed, per metonymiam effecti, for the instrumental cause, because by the word of God, that immortal seed, they are borne anew, 1. Pet. 1. 23. 1. Pet. 1. 23 Ioh.▪ 1. 12. and are made the sons of God, joh. 1. 12. And they are called the children of the kingdom, because in this life by faith they enjoy the kingdom of grace, and the benefits thereof, and in the life to come, they shall be heirs of the kingdom of glory. Obser▪ and doctrines. First, we here learn in this the Lords husbandry, that our heart by nature is that barren and unfruitful field, which bringeth forth nothing but the thorns, brambles, and weeds of vices, For it is evil from his youth, Gen. 8. which Gen. 8. 21. drinketh iniquity like water, job. 15. in it dwelleth no good, Rom. 7. 18. out of it proceed murders, adulteries, fornications thefts, slanders, etc. which defile the man Matth. 15. 19 But Christ is the good husbandman, which soweth the good seed in the field of our souls, & maketh it grow and increase therein. 1. By ploughing and turning up this spiritual field, when he stirreth up in our minds the knowledge of our sins, & rooteth up the thorns & brambles of vices by the preaching of the law. 2. He dungeth and dresseth the same, when with the sweet shower and heavenly dew of his Gospel he reviveth our hearts, nourisheth us with his holy spirit, and irrigateth and watereth us with the celestial influence of his graces and blessings, that we may bring forth the fruits of faith, piety, and all other christian virtues, and fruits worthy Luke. 3 8 of repentance, Luk. 3. 8. And this he worketh by the means, and faithful diligence of his ministers & preachers of his word, for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some way or other labourers with God in this husbandry. Ye are( saith the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's husbandry, we are 1 Cor. 3. 9 2 Tim. 4. 2 Phil. 2. 13. joh. 15. 16. Dei cooperarij, we together are Gods labourers. Their office the Apostle setteth down: Improve, rebuke, exhort. And all this by the grace of God which worketh in us both the will and the deed, who hath ordained us that we should bring forth fruit. 2. We have here a strong motive of thankfulness to our loving God for this his fatherly care of his Church, which gratitude the Lord expecteth at our hands, & which we must manifest in bringing forth good fruit. We should resemble the good ground( saith Seneca) Sene●. quae uno accepto dat centum, which rendereth an hundred for one it receiveth. God soweth his seed plentifully, & requireth of us a plentiful harvest. For even as we seek fruit of the ground whereon we bestow our seed, & curse hat ground which yieldeth no recomence: so God requires but the fruit of obedience, piety, and holy conversation, which if we yield not, we are subject Heb. 6. 7. to the curse, Heb. 6. 7. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth a blessing of God: but that which beareth thorns and briars is reproved, and near unto cursing, whose end is to be burned. And I would to God that cursed Deut. 32. fruit were not found amongst us mentioned Deut. 32. vers. 32. Their vine is the vine of Sodom, and of the vines of Gomorah, their grapes are grapes of gall, their clusters be bitter. Adest dominus Amb▪ supper Luk. 3. qui fructum expectat, facundos vivificat, steriles damnat, Amb super Luk. 3. The Lord is present which respecteth fruit, the fruitful he quickeneth, the barren he condemneth. Surely, there is no sin that more displeaseth God then ingratitude for benefits. The first sin wherewith the Prophet Esay by God's commandment, Against ingratitude. upbraided the people of the jews was unthankfulness for so many benefits received. For thus he beginneth his prophesy: Hear O heavens, and hearken, O earth: For the Lord hath said, I have nourished and brought up children, but they have rebelled against me. Esay. 1. 1. 3 The Ox knoweth his owner, and the Ass his masters crib: but Israel hath not known, my people have not understood, Esay. 1. verse. 2. 3. As the memory of no virtue is more firm then of a benefit received: so scarce is there any vice worse than ingratitude. Among the Romans, if a bondslave were set free, and afterwards found to be justly taxed of ingratitude, it was lawful for this fault to revoke his liberty again, and to retain him in his former servitude. We wonder at monsters, as repugnant to nature, as are the Centauris, satires, a man with four heads, and such like, but we wonder not at Dogs, Wolves, Foxes, Hares, Cats, etc. because their form and proportion An example. is agreeable to nature: So we marvel not at other vices which proceed of our frailty, and are incident to our natural corruption( though we loathe them) as gluttony, drunkenness, lust, wrath, envy, etc. and such other damnable Simile. vices: but ingratitude, as an odious monster, an unnatural vice, a prodigious exorbitant, all good men detest and wonder at. For as it is a thing natural, amantem redamare, to repay love for love, because love is only requited with reciprocal love: So it is a monstrous thing not to love again, and show ourselves unthankful to our loving God, who is such an infinite benefactor to mankind. The very ethnics and Pagans shall rise in judgement against christians, and condemn them for their ingratitude towards God. When the Tarentines were besieged of the Romans, and were in danger( through famine) to yield themselves and their City into the hands of their enemies, the Rhegians( ordaining a feast every tenth day) sent relief unto the Tarentines, for which benefit( when they were delivered from the Romans) and in memory of their former misery, they instituted an yearly feast, which they called jeiunum( saith Elianus 〈◊〉 hist. lib. 5. Aelianus variae hist. lib. 5. Profane histories are full of such like examples. And is it not a shame that ethnics, and men without God in the world, should condemn Christians of ingratitude, and that the sparkles, and dark glimpse of reason and honesty, should work more with them, than the light of faith, and bright beams of piety can prevail with us? Whoso is thankful for small benefits received, deserveth to receive greater of his friend: and God hateth ingratitude not so much for his own, as for our sakes, because 't doth as it were close up God's hands of liberality, and turneth his face from us. For the hope of the unthankful Wis. 16. 29. shall melt as the winter ye, and flow away as unprofitable waters, saith the wise man, Wisdom. 16. 29. Qui grate beneficium accipit primam eius pensionem soluit. He that thankfully receiveth Seneca de benefic. a benefit, hath made the first requital, saith Seneca. Nothing did more win the love of Augustus Caesar to Furnius, and made him facile, and willing to grant other things unto him, then that when he had obtained pardon for his Father, who took part with Anthony, he said: Haec Eras. apoph. lib. ●… una( O Ceasar) abs te mihi facta est iniuria, effecti, ut viverem & morerer, ingratus. This only injury( O Caesar,) thou hast done me, in that thou makest me live and die as an unthannkefull man. Signifying that so great was this benefit, that he was insufficient ever to requite it. Eraesmus Apophth lib. 7. Take we heed therefore brethren, of this barbarous sin of ingratitude towards God. Thirdly, all Pastors are here taught by this example of Christ, who spoke unto the people by easy and familiar parables and similitudes, studiously and wisely to frame their Sermons according to the capacity of the people, and not to affect a a strange, style and phrase of speech, or to use verbis sesquipedalibus,( as Eusebius, Libr▪ 4. Cap. 11. writeth of the Marcionites) high and lofty Euseb. words. For, nihil frigidius doctore qui verbis duntaxat philosophatur. Neque enim hoc doctoris sed hystrionis est, saith Chrysostome. Homil. 1. Act. 1. Nothing is more cold and foolish, than that Chrys. hom. 1. act. 1. Teacher which disputeth only in words: neither is it the part of a Teacher, but rather of a player. And verbis ludere, & apud imperitum vulgus admirationem sui facere indoctorum hominum est. Hier. in epist ad Neop. Hier. in Epist. ad Neop. By playing and dallying in words, to bring the unlearned people in admiration of him, is the property of ignorant and unskilful men. 1. Cor. 2. 1. 3. Far otherwise did the Apostle Paul, which came not in excellency of words, nor in enticing speech of man's wisdom, but in plain evidence of the spirit, and of power, 1. Cor. 2. 1. 3. Praedicator enim( saith Bern.) plus intendere debet ad imbuenda Ber ser. 16. in Cant. corda, quam ad exprimenda verba. For a preacher should seek rather to instruct the heart, then to express eloquent words, which is but to feed the ear. Out of this whole parable in general, in that our Saviour shadowed out the kingdom of heaven by many parables, it was 1. that it might be fulfilled which was spoken by the Prophet. Psal. 78. 2. Psal. 78. 2. I will open my mouth in a parable, which the Evangelist also allegeth to the same purpose in this chapter, ver 3●. 2. That( as Greg. saith) ex his quae animus novit surgat ad incognita quae non novit. That the mind by the things it knoweth might mount up to those things which it knoweth not. These parables therefore are not carelessly to be passed over, but zealously and religiously to be pondered, that we may observe the doctrine thereof, to our comfort, institution, and instruction. The second part. The second part setteth down the malice and industry of Satan, in corrupting the good seed with the darnel and tars of vices. And this is the devils seed which he soweth in the furrows of iniquity. The protasis or proposition is: even as a man sowing good seed in his field, his enemy whiles he slept, sowed tars among the wheat. Apodosis: Even so Christ the son of man, soweth his word the good seed, in his Church, but men being secure, careless, and negligent, the Devil came and sowed heresies, depravation of good doctrine, scandals, and all kind of vices, that he might corrupt the The tars▪ what. same. By the tars are signified the children of the wicked, verse. 38. that is, all hypocrites, and the whole rabble of wicked men, which are the children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illius mali, of that wicked, that is, of the devil, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synecdochican is called wicked, a causa efficiente procreante, because he is the principal cause of all evil, both to himself and to otherrs. The wicked are called the children of the devil, not from the efficient procreant cause, as if the devil▪ had created them, neither from the formal cause, as though their very essence were destroyed & changed into evil: but first ab adiunctis, because in their malice and wickedness they resemble, and are compared to the Devil. Secondly, ab effectis, because in their lives and conversation they imitate the Devil. observe & doctrine. First, we here learn that Satan is the infatigable enemy of mankind, and that this is his perpetual practice, by all means to work our destruction. And that he may the better effect this, he laboureth chiefly to suppress the first beginnings of godlilines, to corrupt the very seed, and to choke up the corn in the blade, that it never may grow to maturity and ripeness. Semper primordia pulsat, captat Chrysost. in Mat. rudimenta virtutum▪ sancta in ipso ortu festinat extinguere, sciens quod ea fundata subvertere non possit,( saith Chrysostome.) His policy is ever to be striking at the beginnings of goodness, he catcheth at the first rudiments and principles of virtues, holy desires, at their first budding, and springing he hasteneth to extinguish, knowing that if they take deep root, he shall not be able to subvert them. 1 Pet. 5. 8. And therefore he walketh about like a roaring Lion, 1. Peter chapter 5. verse 8. Yea, among the Sons of God, job. chapter 1. verse. 6. having job. 1. 6. great wrath, knowing that he hath but a Apoc. 12. 12. short time, & the nearer the end of the world approacheth, the more fiercely he rageth, as it appeareth by the overflowing seas of all iniquity upon the whole face of the earth in these later times. And even at the beginning, as soon as God had sown original righteousness, he cast in the seed of original sin, wherewith he infected the recent purity, and choked with his tars the seed of God, which was the seminary of all evil. And this he effecteth not only by inward suggestions, but also by outward enticements of wicked men, and that not by their filthy and corrupt communication only, but also by the pestilent seed of evil examples he laboureth to infect the minds of men, and to catch them in his net: yea, in those that hear The Devil three manner of ways hindereth the fruit of the word. the word of God, he hindereth the fruit thereof three manner of ways: Either through wandering and idle cogitations, whereby he taketh away the attention of their minds from the word, or through the tumults of persecutions, or at least through covetousness, and the cares of this life: and which is worst of all, he permitteth not the seed that fell in the good ground( if by any means he may) to be long uncorrupted: and to this end he hath many false Apostles which wrest and pervert the sacred Scripture, and in stead of the natural milk it giveth, wring out the blood of subtle & violent interpretation, and cause it to walk a mile or two further for their fancy, than ever the holy Ghost meant it: as it is usual this day with the Papists, for the supporting of the kingdom of Antichrist. He doth also captare occasionem, take his opportunity, and therefore it is said: while men slept, a metaphor taken from the bodily sleep, in which all the senses are consopited, secure, and at rest. The definition of sleep. This sleep is not a corporal, but a spiritual sleep of the soul, which is shadowed out by the bodily sleep, which Aristotle, and out of him Galen thus defineth: Somnus est quies virtututum animalium, per antiperistasin ob fumos in caput ascendentes, unde frigiaitate cerebri repercutiuntur, hinc redeuntes ad cor, obstruunt sensuum organa, that is: Sleep is the rest of the animal powers, through an Antiperistasis, or repulsion on every part,( whereby heat or cold is made more strong in itself, by the restraining of the contrary) by reason of the fumes or vapours ascending into the head, from whence returning back to the heart, they stop the organs of the senses. This then is the spiritual veternum and lethargy, when men are altogether careless, negligent, and secure of their souls, and as if their senses were asleep or dead, they have no feeling of any godly motions in their heart. Two things to be considered. But for your better edification, let us first see what sleep is in this place. Secondly, how great a sin and detriment this is unto us. First, men slept, having reeeived the good seed in the fields of their heart, when in vain they receive the grace of God. Therefore the Apostle rouseth up the Corinthians, that they sleep not: As workers 2 Cor. 6. 1. together we beseech you that ye receive not the grace of God in vain▪ 1. Cor. chap. 6. verse. 1. A thing is received in vain, when it is not applied to that end for which it was ordained. In Simile. vain dost thou buy a garment, if thou never puttest it on. In vain hast thou received thy soul, the grace of God, the good seed, if thou directest not the same to the desires of heavenly things, to the fruit of good works, for the obtaining whereof the soul was created, & other graces given of God. But to come to some particular men are said to sleep when they neglect & abuse the grace of God, & the good seed, whiles they hearken not to the counsel of the Apostle: Take heed that no Hob. 12. 15 man fall away from the grace of God, Heb. 12. 15. that is, that he abuse not the good seed, and neglect the use thereof▪ Letoy no root of bitterness spring up and trouble you( saith he) For even as through the negligence of the husband man many noy some weeds spring up, which hinder the growth of the good seed, and fret away the corn: so the growth of the tars of vices hinder the operation of grace. Wherefore said the Apostle a little before. Lift up Verse 12. your hands which hang down, and your weak knees▪ that is, shake off all drow▪ finesse, and negligence. Who would not judge that their faith sleepeth, yea that it is dead, which never showeth forth the vital motions of godliness? Eph. 4. 14. which are wavering, & suffer themselves to be carried away like children with every wind of vain doctrine, by the deceit & eraftinesse of men▪ whereby they lay wait to deceive, Ephes. 4. Of which number are they that revolt from the Gospel to Papistry, and wrest religion and the Scriptures, ut Lesbiam regulam( as the proverb is) or frame their profession as a nose of wax unto all fashions, to please men's humours, and to serve their turn. Doth not their hope sleep which is not fixed on the invisible & heavenly good things, which should allure them to the love of a good life? Seemeth not their charity to be extinct, which kindleth no sparks of the love of God, and of their neighbour in their hearts? Doth not their wisdom and reason, only proper to man, sleep( whose office is to foresee imminent dangers, discern betwixt good and evil, and to provide for the life to come) when they live so supine and careless of their souls, and willingly suffer themselves to be caught in the snares of Satan? He sleepeth, yea he is in a dangerous sleep, which liveth in envy, hatred, and malice of his neighbour: He that 1 joh. 2. 11. hateth his brother is in darkness( saith Saint john. The carnal, filthy, lecherous, and licentious liver sleepeth, which is not ashamed to commit that filthiness, Eph. 5. 12. which a good Christian should be ashamed even to name( saith the Apopostle) Eph. 5. 12. The covetous worldling▪ sleepeth, yea and that sweetly, as he thinketh, Luk. 12. 19 when he saith: Soul, live at ease, eat, drink, and take thy pleasure, thou hast much goods laid up in store for many years, Luk. 12. 19 but the spirit of God entituleth them by the name of fools saying: Thou fool, this night shall they fetch away thy soul from thee, and then whose shall those things be which thou hast provided? verse 20. The glutton, drunkard, whose God is his belly, sleepeth, whom the Apostle Peter stirreth up with the consideration 1. Pet. 5. 8. of his danger, saying: Be sober, and watch, for your adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour. The negligent, secure, and sluggish Christian sleepeth, who taketh no care of his soul, but setteth it upon six and seven, of whom saith Solomon: Pro. 22. 13. The slothful man saith, a Lion is without I shall be slain in the street. Pro. 22 to him all things seem hard, all things pertaining to godliness and devotion, seem unpossible: he can find no time as yet to arise from his sins, no time with him is fit for repentance. But( beloved) the spirit of God, who best knoweth the importance hereof, is in nothing more frequent and earnest, then in exhorting us, us( I say) which are regenerate in Christ, the good seed, the children of the kingdom, to vigilancy and watchfulness, that we give not place unto the Devil. Christ crieth out, and repeateth it again, that he might impress it in our memories: Watch( saith he) and what I say unto you, I say unto all men: watch. Mar. 13. 37. Again, if the good man of the house had Luk. 12. 39 known what hour the thief would come, he would have watched, and not have suffered his house to be digged through. Luk 12. 39 So that vessel of election, Saint Paul, reasoneth and exhorteth God's children, saying: Ye are all children of the light, and of the day: we are not of the night, neither of darkness. Therefore let 1 Thes. 5. 5. 6. us not sleep as other do, but let us watch and be sober. 1. Thess. 5. 5. 6. And our Saviour again counseleth, saying: Be Luk. 12. 36 ye like unto men that wait for their master when he return from the wedding, Luk. 12. 36. Nothing truly might more significantly be spoken to incite us to perpetual vigilance. Servants do never with greater carefulness wait for their master, then when the solemnity of his marriage being ended, he returneth home to dinner, that nothing be wanting, but all things necessary be provided, and in reedinesse for such a feast: So should all true Christians be ever vigilant, waiting for the coming of the Lord, that they be not found unprepared: For the son Luk. 12. 40. of man will come at an hour when ye think not. Now let us see how dangerous and hurtful it is unto us, not to watch, but live securely, whiles we are in the warfare of this life. The enemy now seeing our supine negligence, and stupid carelessness of our souls, now bestirreth him, he will not lose this fit opportunity, this is Satan's sowing season, now he casteth abroad his tars, now he prepareth his ground, that is, the hearts of the wicked to receive his pestilent seed, as thou mayest easily perceive if thou observe the manners of wicked men, if thou seekest at that time to awake them, & admonish them of their dangers, they will( perhaps) hear, & approve thy sayings, but being pressed down with the weight of wicked custom, they betake them again to their sleep, & as the wise man saith, who so telleth a fool of wisdom Eccles. 22. is as a man that speaketh to one that is asleep, Ecclesiasticus, chap. 22. As one that is sick of a fever, to whom Simile. sleep is very hurtful, if thou pull him, and with noise stir him up, and tell him that sleep nourisheth and increaseth his disease, he lifteth up his drowsy eyes, and heareth thee, but being overcome with the force of the hurtful humour, he is drowned again with sleep: So it happeneth to those that are plunged in the sleep of sin, and pleasures of the world: if we call upon them, lay before them death, judgement, hell, perpetual torments, prepared for the wicked, their sins committed, the danger of sudden death, etc. Heaven, and the most blessed reward prepared for the godly, etc. they will hear this, and confess it to be true: but being overcome with the violence of evil custom, they still proceed in their sinful courses. The enemy all this while is spreading his net, he knoweth his opportunity: now is the time he may most prevail: he entereth thy house like a thief when thou sleepest. Blessed therefore( saith the Spirit of God) is Apo. 16. 15. he that watcheth, and keepeth his garments, lest he walk naked, and men see his filthiness, Apoc. 16. 15. Consider( beloved) and with a careful heart consider, that none were excluded from the marriage of the bridegroom, the heavenly joys, but such as were not prepared, which slept, and wanted oil in their lamps, Math. 25. If Matth. 25. those servants be blessed( as the Lord witnesseth) whom the Lord, when he cometh, Luk. 12. 37. shall find waking, Luke. 12. 37. Then surely, cursed, & most wretched shall he be whom the Lord shall find sleeping, secure, and careless. If thou wilt not watch, I will come upon thee as a Thief, and thou shalt not know Apoc▪ 3. 3. what hour I will come upon thee( saith the Spirit of God) Apoc. 3. 3. As the bird is hardly taken which is flying, and in motion, but when she sitteth, she is in most danger: so the adversary catcheth none but such as are negligent and careless of their souls. As the sweet waters are ever in motion and running: so the standing waters are neither sweet nor wholesome, and engender nothing but hurtful and poysosoned Simile. things. In a forsaken house, where none do inhabit, unclean beasts increase, as rats, mice, serpents. Beasts which lie long on the ground, and walk not( they say) lose their hoofs. The birds which sit long in their nests, lose their feathers. And it is a proverb: Privilegio non utentes vel abutentes perduni illud. A privilege may be lost by not using, or abusing it: So he falleth from God's grace, is deprived of the good seed, easily admitteth the tars of wicked desires, which sleepeth, is idle, and negligent to keep careful watch over his soul. Now for how many causes this spiritual negligence is dangerous, let us briefly unfold. He that is to make a In how many respects this negligence is hurtful. long journey, and the time short, he cometh not to his journeys end except he keep continual walking. We are all traveling towards heaven, our Similiun congeries. eternal country, the way is long, because many temptations and difficulties are to be overcome, many good deeds are to be done in the work of the Lord, many evils are to be suffered in the way before we come thither. Our time is the time of this life, which is very short, but a moment, a vapour, a thing of nothing, instans est, momentum est, ictus oculi est, but an instant, a moment, the twinkling of an eye: yea, the time wherein we live,( which is but the present time) is so short, and fleeting, that it cannot be circumscribed. Why then are we careless? why loiter we? why sleep we in the way? why are we so negligent in our journey? Again, when a man is expected and looked for of his Lord, it is not meet that he should make haste, be careful and vigilant? but all the Saints of God, yea God himself, expecteth us in our heavenly country. If a man be invited of a great man to a feast, were he not worthy justly to be blamed, if he should linger by the way, and come too late? were he not in danger, that coming out of season, be should be excluded and shut out? But our Saviour calleth us all to his great Luk. 14. 16 Supper, the banquet of eternal glory, the everlasting feast of all blessedness, and shall we show ourselves careless, and not rather hasten with all alacrity, and cheerfulness of heart? Again, when there are many impediments in the way, either because it is hard to find, or infested with thieves, and such like difficulties, is it not meet that the traveler should walk so much the more warily and expeditely? But in the way towards heaven are many temptations, many devils lie in wait, many difficulties laid before us: let us therefore cast away all sleep and negligence, and speedily go forward in the way of eternal life. If thou shouldest have a friend who kindly should offer thee his friendly help and means to escape any imminent peril, shouldest thou not greatly offend such a friend in neglecting these means? But God freely offereth his grace and holy spirit to all that by faithful and fervent prayer crave the same at his hands, by which means we may assuredly escape all perils objected in the way of salvation. Lastly, he that omitteth the oportunate time allotted him for the obtaining of any thing, doth not he deserve grievously to be taxed of great negligence? Front capillata, post est occasio calua: Occasion hath Old father Time hath haity locks before, but not behind long locks before, but is bald behind, to teach us not to slip the present occasion, least being passed, we can take no hold to pull it back again. And this life is the time that God hath in mercy Cato. given us to work in: The night( of joh. 9 4, death) cometh, when no man can work, Ioh.▪ 9 4. Behold now is the accepted time, 2 Cor. 6. 2, 2 Thes. 5. 6. behold, now is the day of salvation, 2. Cor. 6. 2 Let us therefore watch and be sober, 1. Thes. 5. 6. For while men slept, the enemy came and sowed tars, saith this text. The third observation. Thirdly, I observe, in that it is said this enemy of mankind watched his opportunity to sow his tars while men slept: That our own negligence and security giveth the devil advantage and victory over us: for not by his own power, but through our slothful carelessness he sowed tars among the wheat. Therefore saith S. james: jamees 4. Resist the devil and he will fly from you. jamees 4. If any man by his adversary should be called into the law, and be in danger not only of his goods, but also of his life, the which adversary hath no power of himself, but is such a one that if he resist and oppose himself against him, he is easily vanquished: Who is so mad, so blockish and slothful, as not no resist, and stoutly withstand such an adversary? who is so sottish to fear such an enemy, and to suffer himself to be overcome? but such an adversary is the devil, by his temptations and suggestions he laboureth to bring us to the bar, and tribunal of God's severe justice: but if we hold up the shield of faith, the sword of the spirit, which is the word of God, the breastplate of righteousness, continual and devout prayers, etc. and other parts of our Christian panoply, mentioned Ephes. 6. like a Ephes. 6. dastard he betaketh him to his heels, and flieth from us. It is therefore our own fault, and negligent slothfulness that we are overcome, that he soweth his tars in the field of our soul. And therefore the Apostle Peter saith to Ananias, Acts 5. 3. Why hath Satan filled thine heart? He doth not say, why did Satan tempt thee? for that is his perpetual practice, but why didst thou give way to him? why didst thou suffer him to enter in, and to fill thine heart? And as jeremy said once of the rebellious jews: That they had taught their enemies to be captains over them▪( speaking of their captivity. The same may be said of us, we ourselves do teach the devil which way to assault us, because we be sleepy and negligent, Simile. fearful, and distrustful of God's providence, covetous, and carnal livers, and so it chanceth to us, as unto the birds, which gaping greedily after their prey, are caught in the snare before they see it. Hence it cometh, that our desires, and inordinate affections expose us to the snares of the enemy, and we are caught inconsiderately in his net, whiles we are greedily gaping to satisfy our sinful lusts and affections, having no other mind, but upon the fulfilling thereof. Obser. 4. When Satan had sown his tars,( it is said) he went his way: For when he hath sown his pestilent seed, he feigneth to depart, he knoweth well the operation thereof, how it will work, it will in his time grow so rank, that it will corrupt quickly the seed of godliness. He soweth the seed of pride in thine heart, and goeth his way, knowing that in time it will grow so high that the spirit of God will take no pleasure there. He casteth in thy mind the seed of lust, and goeth his way, he assureth himself, that at last it will break forth into the fire of fornication, and all uncleanness. He casteth abroad the seed of envy, & goeth his way, he knoweth well that in time it will grow to malice, strife contentions, & murders, so fruitful is this noisome seed where it hath once taken root. Take heed therefore how thou once admittest this seed into thine heart, cast it presently out, suffer it to take no root, for if it stay there, i● will spring up, and yield most pestilent fruit. Vigilat hostis, & tu dormis? saith Augustine, Augustine, thy enemy ever watcheth Greg. lib. 32 moral. cap. and dost thou sleep? yea, great is the malice of this enemy, that as Gregory saith: Art seize palliate ut ante decept●… mentis eculos, culpas virtutes fingat, ut inde quisquam quasi expectet praemia unde dignus est invenire aeterna tormenta. He maketh himself by art, that before the eyes of a deceived mind, vice might seem to be virtue, that a man might expect a reward for that, for which indeed he deserveth eternal torments, he so vaileth himself under the vizard of virtue. Diabolus est serpens lubricus, the devil is a slippery Isidor, lib. 3. de summo bano. serpent, whose head, that is, his first suggestion, if it be not resisted, totus in intimacordis, dum nonsentitur illabitur, saith Isidor, he windeth himself wholly in before thou be aware. Semper viscosa sunt carnis desideria, fleshly desires be ever viscous, for of suggestion, if you give way, springeth cogitation, from cogitation( if ye resist not there) he proceedeth to affection, from affection to delectation, from delectation to consent, from consent to action, from action to custom, from custom to obstinacy, from obstinacy to hardness of heart, from hardness of heart to boasting, from boasting to desperation, from desperation to damnation. And thus by degrees he climbeth to the top of perdition. Resist therefore( brethren) betime his fury and suggestions, steadfast in the faith, 1. Pet. 5. 1 Pet. 5 putting upon you the whole armour of God Ephes. 6. james 4. Ephes. 6. and he will fly from you, jame. 4 If in keeping our riches against the lying in wait of thieves, against superfluous expenses, against future wants, that we may have whereby to support our state, we bestow a thousand cares, we use great circumspection. If we so carefully stop, bind, hoop, and place, our wine, or oil vessels, lest they should leak, or be corrupted. If we so diligently look unto our garments, and other household stuff, that they be not consumed of the moths, spotted with any liquor, stained with the dust: what an absurd thing is it, & unworthy of a Christian, not to have the same care of the good seed of graces which we have received of God to our salvation, and eternal glory, that it be not choked and corrupted with Ser. 12 sup. Psal. 91. the tars of Satan▪ Viae diaboli( saith S. Bernard) sunt circuitio & circumuentio, circuit terram & perambulat eam, ut nos circumueniat. The ways of Satan are circuition, & circumvention, he compasseth the earth, and walketh through the same, that he might cirumvent us. Neither if sometimes he seem to cease, should we therefore be unprepared? Simile The wise Captains in the time of truce, do fortify their holds, and repair their bulwarks▪ so should the Christian Soldier do in the peace of his conscience. It is true that he that keepeth Israel doth neither slumber nor sleep; but neither doth he slumber nor sleep which impugneth Israel. Shall we be secure( saith Bernard again) because we be assisted on every side? Nay, for this cause should we the more studiously watch, for God would never take such care of us, if he did not know our necessity and danger to be great. Non Ibid. Ser. 11 tam multiplex nobis custodia, nisi ob multiplices insidias poneretur. Gods custody and succours would never be so manifold towards us, if the snares of Satan were not manifold. Laert. lib. 1. Solon made a law, that he that lived idly should be exposed, for every one that would to accuse him. The like law hath God made, that he that followeth idleness, and is negligent of his salvation, should be laid open to all temptations, and accusations of the Devil. observe 5. Two causes of all evil. Seeing this envious man the devil, sowed his tars whiles men slept, we learn that there are 2. causes of all evil that is in the world: the malice of Satan, and our own negligence. Evil Lib, 1 de summo bono. cap. 2. ( as Isidor saith) non est a Deo creatum, sed a diabolo inventum, is not created of God, but devised by the Devil. He joh. 8. was a murderer from the beginning, and the father of lies, Ioh 8. As I live, saith the Eze. 33. 11 Lord, I desire not the death of the wicked, Ezek. 33. 11. Neither is there any fatal necessity to be imagined: for God in calling, so calleth, that withal he inclineth God not the author of evil. the will, he so forsaketh the reprobate, that they themselves otherwise will not. And this is manifest in Paul the Apostle, which was a persesecuting enemy of Christ, till the hour came of his calling: then Christ so called him, that withal he gave him a mind to will, and he cried: Lord, what wilt thou have me to do? chose, he so forsook judas▪ that his will was still delighted in his wickedness. So that here is no constrained necessity, for the nature of cut will is not hindered: yea it assenteth to good or evil: those being willing, he draweth: others, being also unwilling, he passeth over, neither of them against their wills he constraineth. far be it from us therefore that by any means, directly or indirectly we should affirm God to be the author of evil. Optimi est optima facere▪ it is the property of the best, to do always the best things: but God is optimus, the sovereign good, for he is essentially good, of whom are all other good things, therefore it is of the nature of the divine goodness, to do always that which is good. Object. But why then( will some say) is God said in scripture to harden the heart of Pharaoh, for thus it is in the Hebrew, Exod. 4. 21 Exod. 4. 21. Vaani achazek. I will harden his heart. Again, vatachazek, the Lord Exod. 11. 10 hardened Pharaohs heart, Exod. 11. 10. This is attributed unto God, not that Answer. God is the author of induration, insomuch as it is evil, and worketh that which is evil: but because God useth well these evils, and doth govern them that are hardened to some good end. Satan hardeneth by suggesting, and persuading: man hardeneth himself when he consenteth to the enticements of Satan, and by his own will turneth himself from God. God hardeneth by forsaking. So saith Saint Aug. con. Faustum. Augustine: Diabolus suggerit, homo consentit, Deus deserit. The devil suggesteth, man consenteth, and God forsaketh. And this to a modest mind may suffice. observe 6. Here note that the devil soweth three most pestilent seeds in the world. which are signified in the nature and property of tars, which the Arabians call Zizania, the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin Lolium, in English tars, juray jefoelix lolium ●●…r steri●●●●minant●● au●●e. Virg. or Dainell. The Physicians say, that tars have these three properties▪ vim acutam, ventosam ac vene●●sam, an acute, a windy, and a venomous qualicie. In that they have an acute or subtle quality, they resemble covetousness, which ever carrieth with it the very mystery of deceit, fraud, and subtlety, to deceive the simple. They are Hos. 5. 1. compared unto Fowlers, Hose. 5. 1. the simple and plain meaning men are but as birds for their nets: Whoso flattereth Prou. 29. his neighbour with his lips, spreadeth a net for him. They are like a sharp razor, which quickly shaveth away the hair: so the crafty covetous man soon spoileth the simple of all that he hath. So great at this day is the growth of this pestilent tore in the world, that it hath almost choked up the good wheat of simplicity and plain dealing among men. Such hath been the wonderful industry of the envious man in sowing his tars. But let these crafty Foxes remember, yea, let them with a feeling heart remember the terrible woe pronounced by God himself against them, Hab, 2. 9 Woe be unto him that coveteth an evil cove Mab. 2. 9 11 12. tousnesse into his house, that he may set his nest on high, and escape the power of evil. For the Hone shall cry out of the wall, and the beam of the timber shall answer it: woe unto him that buildeth a Town with blood, and erecteth a City by iniquity. In that they have a windy property: is signified pride and ambition, which also is one of the devils principal tars: for he knoweth well how true Eccles. 10, 14. this saying of the wise man is: Pride is the original of sin, and he that hath 1. Pet. 5. 5. james 4. it shall power out abomination until he be over th● own, Eccles 10. 14 Fo● God resisteth the proud, and giveth grace to the humble. 1 Pet. 5. 5. Which, if we consider the different end of pride and of humility, we may plainly see in proud Lucifer, and in humble Christ, in aspiring Eve, and in the lowly virgin Mary, in the high minded rich glutton, and in ulcerated poor Lazarus, in the proud Pharisie, and in the penitent Publican. In these we may easily see Matth. 11. how well God liketh of this filthy tore of pride. There was not a greater by Christ's own testimony, among women's children, than john Baptist, yet behold his wonderful humility: he answered to the jews in negatives, joh. 19 20 21. Non sum non sum, non sum,( saith a Father) I am not, I am not, I am not. But chose, the proud man and woman( which are indeed the worst and least among all women's children.) stand all upon affirmatives, and say still in their own conceits: I am, I am, I am: they will not lose one inch of their conceived reputation. Well( saith Augustine) Excelsa est patria, humilis est Augustinus super joau. viatqui quaerit patriam, quid recusat vian? Our heavenly country is high, but the way is lowly, he that seeketh his country, why refuseth he the way? Again, O quam excelsus es Domine, sed In Epist. humiles cord sunt domus tuae. O how high art thou O Lord, yet the humble in heart are thine house. O that these proud peacocks would set before their eyes the example of the Son of Phil. 2. 6. 7. 8. God: Who being in the form of God, made himself of no reputation, and took upon him the form of a servant, he humbled himself, and became obedient unto the death, etc. Philippians, chap. 2. verse. 6. 7. 8. Quid tumescis homo?( saith Augustine.) Augustiue O pellis morticina quid tenderis? O sanies foetida cur inflaris? why art thou proud O man? why art thou extended O thou dead skin? thou stinking corruption, why art thou puffed up? thy Prince is humble, and art thou proud? thy head is lowly, and shall the members be high minded? A certain Philosopher being asked of one, Quid sum, quid fui, quid ero, what I am, what I was, what I shall be, answered: Sperma foetidum, vas stercorum, & esca vermium. Stinking sperm, a vessel of dung, and meat for worms. Surely, me thinks, it should be sufficient to cut the comb of pride, and strike the sails of ambition, if we would but call to mind that our conception is sin, our life misery, and our end rottenness and corruption. In that the tars have in them vim venenosam, a poisoned quality,( as it may appear, in that whoso taketh the same into his body, it maketh the head light, and the body to swell) is noted the infectious sin of whoredom, and fleshly lust, another filthy tore wherewith the Devil hath poisoned and killed much seed of virtue in the world: This noisome tore so infecteth the mind, and choketh all graces, that it breedeth a consumption of all goodness in the soul where it is sown. In corpore Lentum protrahit, heu moriens qua carperis hectice febrim. job. 20. It is as Lenta phtisicorum febris, like a fever hectike, which cleaveth to the marrow of the bones, consumeth the body, and never endeth but with life itself: His bones are full of the sins of his youth, and it shall lie down with him in the dust,( saith job.) chap. 20. which is by the just judgement of God, that they which have been the destuction of many sovies by alluring them to the consent of their filthiness, should also make wrack of their own souls, and so animam pro anima reddant, pay soul for soul. Hereof speaketh a certain Father, that the Devil hath espoused iniquity to himself, and of her he hath begotten many daughters, as Hypocrisy, which he hath married to all dissemblers and false brethren: Rapine and oppression, to great men: Usury to Citizens: Craft and deceit to Advocates: Pride to rich men, etc. But his daughter Lechery he hath appropriated to none, but prostituted her unto all, that so she might draw the the more unto hell with her. For the rooting up of this hurtful tore, it shall greatly profit, if( among many other places of holy Scripture, which show God's hatred of this sin) we would diligently ponder in our minds the Apostles most pathetical reasons, 1. Cor. 6. The sum whereof is: By whoredom great injury is done to Christ our head, to whom Reason's why we should fly fornication. our bodies are sanctified: great reproach to God, who shall raise us up to glory, as he hath done the body of Christ: Great indignity done to the holy Ghost, whose temple we are, and which dwelleth in us. Our bodies themselves are hereby dishonoured & damnified, which are by whoredom pulled from Christ our head, joined to an harlot, and made one body with her. To conclude, thereby we are made sacrilegious thieves, in defiling & giving of that unto another which is not in our power. This is the sum The horribleness of this sin. of the Apostles reasons, which show the horriblensse of this sin, and the incomparable loss that cometh to the whore monger thereby, and should be sufficient to win the most refractory mind, if there be left in it one spark of the fear God. Having in some sort delineated the malice and industry of Satan the enemy of mankind, in corrupting the good seed with the tars of vices, and the opportunity he watcheth for the same. Now the order of prosecution requireth that I should set down also the weapons and armour which every good Christian should have in readiness to resist the fury of this enemy, and withstand his assaults, which the blessed Apostle, and expert Champion of jesus Christ, out of God's armoury most excellently prescribeth, Ephes, 6. 14 Ephes. 6. verse. 14. unto verse. 19 Stand therefore( saith he) with your loins girt about you with verity, etc. The Apostle said before: Take unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the whole armour of God. Now particularly he expresseth the parts of this armour. He setteth down two kinds of armoury necessary to every Soldier against his enemy. Some which are needful for the defence of ourselves, and other to strike and repel the enemy. Of the first kind he speaketh, verse 14. 15. 16. and part of the 17. Of the other, verse 17. and 18. He armeth the whole man from the head to the feet, that he might in no part be hurt of his enemy, and of this kind of armour he nameth five. The Girdle, the Breastplate, the Shoes, the Shield, and the Helmet. He beginneth with the loins, which must be strengthened with the girdle; and the breast, as the principal parts in which the life and strength consisteth, and which the enemy chiefly assaulteth; and therefore the soldier is wont especially to arm those parts in which the strength and life abideth. He saith therefore, Stand: he requiquireth here three things. First, that every one should keep himself in his station or calling, that he yield not, nor turn his back to the enemy. And this calling is twofold, Casling twofold. the one general, whereby we are all called into the Church militant, that is, to the army of Christian Soldiers, under the conduct & ensigns of jesus Christ. The other is a special calling whereby a certain station and office is assigned to every man in the Church, as it is in a military army. Every one ought especially to keep himself in the army of the Church, and next in his private station. First therefore he requireth that every one abide in the Church, and that he depart not from the army for if he depart, actum est, farewell to him: as to him that going from the army is either slain of the enemy, or of his own company by the command of his Prince. Secondly, he requireth that every man should contain himself within the limits of his own station or calling: for in an army nothing is more pernicious than ataxia and confusion. First therefore every man must constantly remain within the limits and bounds of the Church: and next, in his own proper condition, to which he is peculiarly called, and not to give place to the Devil, which diligently laboureth to draw him from both. Thirdly, vigilancy and watching is signified by this word stand. This is necessary also, and opposed to security: For while men slept this enemy came, and sowed tars. Be sober and watch, 1. Pet. 5. 5. for your adversary the Devil as a roaring Lion goeth about, seeking whom he may devour. Therefore we must watch, every one in his several station, lest Satan oppress us at unawares. The first part of the armour. But that we may stand in the battle and overcome, these things are required. First, Constancy in doctrine, or in the truth: this is the baltheus or girdle wherewith the Apostle would have our loins girded. The loins are as the foundation whereon the inferior and superior parts of the body do rest and lean. For against the Devil this first is necessary, that we stand fast in the truth of religion, grounded upon the word of God, for this is the first thing which Satan seeketh to shake, and take from us, namely, the truth of doctrine, and obtrudeth unto us lies, and false doctrine. This then is the first part of the armour of God, the Girdle of truth, upon which the Church is founded: to 1 Tim. 1. which pertaineth this of the Apostle, 1. Tim. 1. 19 Having faith, that is the truth of doctrine, upon which faith resteth: and a good conscience, which is the second part of this armour. The second part. The Breastplate of righteousness, The second part he calleth the Breastplate of righteousness: for after that the mind is fortified with the verity of doctrine, there must follow the Breast-plat of righteousness, and of a good conscience, that is, of a holy life. For even as the breastplate defendeth the breast of the Soldier, so the care of righteousness & holiness fortifieth the mind of a Christian man, and conserveth his heart against the assaults of the Devil, that he be not wounded with his darts. The Saints of God do slide and sin, they receive wounds, but not to the heart, they sin, but not from the heart, according to this of Saint 1 joh. 3. 9 john. Whoso is borne of God, sinneth not, and why so? because his heart is armed with the love of righteousness, holiness, and of a good conscience. David which at first had his heart fenced with the knowledge of the truth, and did set his love upon righteousness, yet he fell, and that shamefully, and was wounded with the weapons of the devil: but these weapons did not pierce so far as his heart, they remained but in his flesh, and why? because his heart was fortified with this Breastplate of righteousness. This place of the Apostle agreeth with that of Christ, Luke. chap. 12. Let Luk. 12. 35. your loins be girded about and your lights burning. These lights are the holiness of life, and the works of righteousness, and a good conscience. And this is the breastplate of righteousness. The third part our feet shod. The third part of this Christian panoply is expressed in these words, ver. 15. And your feet shod with the preparation of the Gospel of peace. The metaphor is thus: They that go to the wars provide themselves of good boots and shoes, and with them do fence and arm their legs and feet from the cold, wet, and stripes of their enemies, and that they may be the more prompt and ready to fight: So the Christian Soldier should arm the feet of his mind with these spiritual shoes, to wit, readiness in all places, to confess( and if we be called of God) to preach the Gospel to all men. It is called the Gospel of peace, because it preacheth reconciliation with God through jesus Christ, and because by the name peace among the Hebrues, are signified all felicity, and all good things, and the Gospel bringeth all happiness unto us. The fourth part of the armour. And above all, take the Shield of Faith, wherewith ye may quench all the fiery darts of the wicked. Here is the fourth part of the spiritual armour. In the war( ye know) that the shield is necessary, with which the whole body is covered, the strokes repelled, and the darts received, if a man knoweth in battle how to use it. And in our spiritual fight the shield of faith is most necessary above all the rest, but to what end? The Apostle addeth, wherewith ye may quench all the fiery darts of the wicked?( that is of the Devil) When he saith fiery darts, he alludeth to the ancient manner: for in old time( as it is yet in use among the Indians, and other barbarous nations) they were wont to cast their darts infected with poison against their enemies, by which the bodies of the wounded were so inflamed that they might hardly be cured. The darts of the Devil are all temptations, and his tars wherewith he laboureth to draw us unto all manner of sins, against which we pray in the Lord's prayer: And lead us not into temptations, but deliver us from evil. They are called fiery, because they are dangerous, and deadly if they be admitted, and do easily kindle the heart unto infinite sins, so that it cannot easily be cured: for one sin inflameth the heart unto another: as drunkenness, to wantonness, wantonness to murder. We see in David, who for 2 Sam. 11. the love of Bathshaba, he devised how to slay her innocent husband Urias, 2. Sam▪ 11. The darts of the Devil therefore are indeed fiery, but they are quenched with a sound faith in Christ 1 Pet. 5. 5. jesus: Whom resist strong in the faith, saith the Apostle Peter. And Saint 1 joh. 5. 4. john: This is the victory that overcometh the world, even our Faith, 1. joh. 5. 4. here we see that all temptations of the Devil are as artificial fires, more to be feared then all the fires or fireworks in the world, which if they enter once into our hearts, they kindle a most deadly fire. Mark but them that are wounded with malice, or wrath, do they not burn with a desire to be revenged? And those whose hearts avarice hath seized, how they are inflamed with a desire to have all? Those who once are pierced with the flames of fornication and whoredom, do we not see how they burn to have their fill of their most infamous, filthy, and inordinate lusts? Those, who are inflamed with anger and wrath, do they not cast out fire out of their mouths? their eyes do sparkle, their nostrils smoke, their mouths breathe out fiery threatenings, and railing speeches. And those who are carried away with ambition, desire of honour, or vainglory, etc. But if thou Question. say, that thou never didst feel any pain, but rather pleasure in thy passions, how then can they be so fiery? Answer, I answer, so much the worse is it with thee, for this argueth thy wound to be incurable, when thou art past feeling, and that this fire will draw unto it another, to wit, the fire of God's wrath and heavy displeasure, which will precipitate and throw thee down headlong into the fire of hell. They then that yield and are overcome with these fiery darts of Satan, show plainly that they are destitute of this impenetrable shield of, Faith, wherewith we may easily drive back and extinguish all his fiery darts on which side soever they be. For if by faith we have feeling of God's favour and love towards us, and are fully assured that he will be a good and merciful father unto us, than his love which is kindled in our hearts by faith, & his spirit, which he hath given us, doth cause us to hate, abhor, and detest all evil, and strongly resist temptations. The fifth ●rt. Next he cometh to the Helmet: Take the Helmet of salvation, verse. 17. It is called Galea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of salvation, ●er metonimiam, because it bringeth salvation, or is saluta●is, wholesome, for it defendeth the head. But what this spiritual Helmet is, the Apostle teacheth, 1. Thess. 5. 8. Putting on the hope of salvation 1. Thes. 5. 8. for an helmet The Devil by all means laboureth to bring us to desperation, for than he thinketh himself sure of us. The Apostle therefore willeth that even as in earthly battles Soldiers cover their head with an Helmet: So we should fortify our heart and mind against all the insults of the Devil, with a sure hope of eternal salvation obtained freely for us by Christ, without our merits And most certain it is that there is no kind of temptation which may not be overcome if we hold fast the most certain hope of eternal salvation, and therefore Rom. Rom. 8. 24. 8. We are saved by hope They that despair of the victory fight no more, but yield themselves into the hands of the enemy: as they that conceive an assured hope of the victory, fight courageously and strongly. And as the Helmet, or headpiece is very necessary for him that is in the brunt of battle among so many arrrowes, and shot which fly on every side: for without the same he should quickly be wounded and slain: So is hope most necessary for us,( which is the companion of patience) to withstand and beat back all the assaults of Satan. For the assurance of salvation that we have promised unto us in Christ, doth make us invincible in this fight. Take heed therefore( brethren) that in any case the devil shake not our hope of salvation in jesus Christ, but still let us go armed with this Helmet, that we be not wounded Aug. super Psal. 3. by this enemy. Vita vitae mortalis, spes est vitae immortalis,( saith Saint Augustine,) The life of our mortal life is the hope of the life immortal. Spes animum in aeternitatem erigit, & idcirco nulla mala exterius quae tolerat sentit, Greg. in mora. Greg. Hope erecteth our mind into eternity, and therefore it feeleth no evils which it outwardly suffereth. The sixth part of this armour. The word of God. The sixth part of this spiritual armour, is the sword of the spirit, which is the word of God. Now he cometh to describe that part of armour wherewith we must strike and expel the enemy from us, as are Sword;, Spears, Guns, etc. which the Apostle comprehendeth under the name of sword. He calleth it the sword of the spirit, because it is spiritual, and from the mouth of God: because our enemy is a spirit, our fight must also be spiritual. He willeth us to be furnished with the word of God, and testimonies of holy Scripture, whereby we may expel and drive back our enemy from us. And how we should use this sword, Christ by Mat. 4. his own example teacheth, Matthew. chap. 4. in his encountering with the Devil. When he tempteth us to pride, draw 1. Pet. 5. we against him this sword: God resisteth the proud, 1. Pet. 5. When he tempteth to covetousness, strike him with this sword: The covetous man is an idolater and hath no inheritanc in the kingdom Ephes. 5. 5. of Christ, and of God, Ephes. 5. 5. If he tempt to adultery, lay at him with 1 Cor, 6, 10 this sword: No fornicator nor adulterer shall inherit the kingdom of God, 1. Cor. 6. 10. Likewise, when he tempteth to heresies: as, Christ is not the true God, 1. joh. 5. 19 let us boldly dash him on the face with this sword, saying: This same is very God and eternal life, 1. joh. 5. 19 and his blood cleanseth us from all sin, 1. joh. 1 joh. 1. 7. 1. 7. If he saith, we are not justified by faith only, let us draw this sword against him, saying: Whosoever believeth in him shall not perish, but have everlasting joh. 3. 16. Rome, 3. 28 life, joh. 3. 16. Again a man is justified by faith without the works of the law Rom. 3 28. Again, if he tempt saying: that by reason of the personal union, Christ in his body is ubique, every where, object against him the words of the Angel: He is not here, he is risen, Math. 28. 6. Again, the very words in the Article Math. 28. 6 of our faith: He ascended into heaven, & from thence he shall come again, etc. If he say the body of Christ is in the bread really, reply, that Christ said not, my body is in the bread, but this( that is the bread) is my body And so let us use this sword of the spirit in all other temptations. The seventh part of this armour. Lastly, he concludeth with prayer, which is the seventh part of this spiritual armour, verse. 18. And pray always. This is a continual and fervent supplication to Almighty God, that he will be present and assist us and all the Saints, in this fight against Satan. With this kind of armour let us defend ourselves against this enemy, and strike him, and drive him from us. I his is a most excellent and effectual kind of weapon, which the Apostle therefore placeth last, because except God and our Emperor jesus Christ,( by our prayers) be present to protect us, all the rest of our armour little prevaileth. After therefore that the Christian Soldier be on every side armed, the Apostle willeth, that turning to his Emperor, and acknowledging his weakness, he devoutly craveth succour, and aid, and not once or twice, but continually, for we stand in continual need of his defence. And this we should do, not coldly, faintly, and with the lips only, as did the jewish people, of whom the Prophet in the person of God complaineth, Esay. chap. 29. This people honoureth Esay. 29, me with their lips, but their heart is far from me, but with a fervent spirit, not carelessly, and negligently, as if we stood in no fear of the enemy, but watching with an earnest affection in this duty of prayer. And that not only for ourselves, but for the whole Church, that is, for the whole army of God's Saints, and Soldiers of Christ's band in the Church militant. To conclude, there are none therefore vanquished of the enemy, but such as forsake this their impregnable armour, and depart from their invincible Captain, jesus Christ. The victory shall be ours, through him who hath vanquished Satan, and shall break his head, tread him under foot, and make us reign and triumph wlth him for ever. observe 6. Lastly, I here observe, that the Church militant in this world, is not a congregation absolutely pure, without spot or blemish, contagion of sin, scandals, vices, and imperfections, as the tars sown among the wheat, and growing together, plainly evinceth against the Donatists Anabaptists, and such like. For alway in the visible Church in this life, the good and the bad, the godly and the wicked, the elect and the reprobate are mingled together. The Church Aug. de bapt. lib. 5. ( saith Augustine) est velut lilium inter spinas, bonis & malis permista, as a lily among thorns, mixed with good and evil, as it may appear by the example of the Church of the Corinthians, 1. Cor. 1. & 5, etc. 1. Cor. 1. and chap. 5. and other places, which may be proved by this argument, taken from the scope of this parable, thus: As it is with the tars and the wheat, so it is with the visible Church: but thus it standeth with the tars, and the wheat, they both grow together until the time of harvest. Therefore in the visible Church the good and the evil are mixed together until the time of harvest, or of the end of the world. The antecedent is proved out of this parable; the consecution is illustrated by this rule in logic, similium similis est ratio, of like things is the like reason. Cyprian lib. 3. Epist. 38. The use which the godly should make hereof S. Cyprian teacheth, that because tars seem to be in the Church, this should not hinder our faith and charity, that because we see tars in the Church we ourselves should depart out of the Church: but we should rather endeavour, ut frumentum esse possimus, that we may be the good come, that when the corn shall begin to be laid up in the Lords barns, we may receive the fruits of our works. For in a great house are not only vessels of gold, and of silver, but also of wood and of brass▪ some to honour, 2. Tim. 2. and some to dishonour, 2. Tim. 2. The third part The third part. Than came the servants of the householder and said unto him: Master▪ sowedst not thou good seed? From whence then hath it tars? verse. 27. Here is thirdly contained the question of the servants concerning the rooting up of the tars, joined with an admiration: Sowedst not thou good seed? The Protasis or proposition is: even as the householder would not that the servants should pluck up the tars, but that they should grow together till the time of harvest. Apodosis: So wicked men and heretics shall ever be in thevisible Church until the end of the world, when they shall be separated and utterly rooted Aug in quest super Mat. out. This Housholder is God, the servants( according to Augustine) are such Christians as are carried with a Prosopopoeia is a feigning of a person to speak. more fervent zeal to have the church purged. Their speech, with the answer of the Housholder, is figured by an unperfect Prosopopoeia. verse. 28. observe & doctrine. 29. 30. In that the servants wondered at the increase of the tars, we are taught the just cause of admiration is given to the godly( if they duly consider) how so many tars of vices should spring up in the Lord's field? from whence are so many impieties, false religions, monsters of iniquities, so many perjuries, blasphemies, adulteries, among men professing Christianity? This the Prophet in the person of God admireth, Esay. 5. when after he had described God's goodness and diligence in dressing his vineyard, he saith: What Esay. 5. 4. could I have done any more to my vineyard that I have not done? Why have I looked that it should bring forth grapes, and it bringeth forth wild grapes? And jeremy. 2. 21. Yet I had▪ planted thee a jer. 2. 21. noble vine, whose plants are all natural▪ how then art thou turned into the plants of a strange vine? From whence hath it so many tars, seeing that sin fighteth against Almighty God, of whom we receive all good things, and in whom we move, live, and have our being, from whence then are so many tars? If nothing be so hurtful unto man as sin, if of sin cometh death and eternal damnation: if of sin proceedeth all miseries and plagues in this life, why are men so easily induced to sin? from whence are these tars? If Aug. in Rom. 7. ( as Augustine saith) unusquisque peccando, animam suam Diabolo vendit: by sinning a man selleth his soul to the Devil, receiving as the price thereof, a little transitory pleasure, how spring so many tars? If we demand of the Philosophers what man is, they will answer: Animal rationale, a reasonable creature. If man than be a reasonable creature, what should be more agreeable to the law of nature, then to frame his life according to the rule of reason▪ But if sin be not only against the law of God, but also contrary to the light of reason, how should a reasonable creature commit daily and hourly so many sins? Why( I pray you) did the Son of God take upon him our flesh? why did he preach, teach, do, and suffer many great things? was it not that he might destroy the works of the devil? and what are the works of the devil, but sins? and why gave he himself for Tit. 2. 14. us? was it not that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works? They therefore that serve sin, what do they else but crucify again Heb. 6. 6. to themselves the son of God, and make a mock of him. Heb. 6. 6. From whence then are these tars? from whence is this abundance of iniquity in the world? how are men so easily seduced by Satan to receive this pestilent tore into the ground of their hearts? And surely so great at this day is the corruption of Christian manners, that as in the time of pestilence we do not so much wonder at them that die, as at them which remain alive: so now adays we may not so much marvel at hose that live wickedly, as at the gody, Simile. honest, devout, etc. as if it were a miracle to see them unspotted of so great corruption. So that this place ehemently reproveth the negligence ●ngratitude, and extreme impiety of men, and serveth to exaggerate the filthiness and and absurdity of sin. observe 2. In that the Devil is called the envious man: Homo humanitatem significat, Note the subtlety of Satan. ( saith a Father) the word [ man] signifieth humanity. And as God so wing the good seed is called a man, so the devil sowing his tars, is here termed aman, not that he is a man, sequia humanitatem simulat, because he Mat. 4. Mark. 1. 12 Luk. 4. 8. feigneth himself to be thy friend that he might deceive thee, when indeed he is thy most fraudulent enemy. The same art he used in deceving of Eve, as if he tendered her good and wished her felicity. The like cra he used in tempting of Christ, speakin friendly unto him: but better( saith S●lomon) are the wounds of a friend, than t●… kisses of an enemy. He knoweth that he can effect little if he walk unmasked and therefore he reacheth his poyso under the colour of goodness. But tall heed of him, he is the envious man. H resembleth a thief in subtlety, whic knocketh at thy door in the night, thou askest who is there, he changeth his name, altereth his voice, pretendeth to Simile. be thy friend, that thou mayest open the door unto him at unawares, and so he spoileth thy house, and killeth thee. But what doth this envious man? he soweth seed, ex diametro, contrary to the seed of God. Christ sowed poverty of spirit, from whence then sprang The Devil contrary to Christ. avarice? Christ sowed contempt of the world, from whence then sprang so great love of the world? Christ sowed humility, from whence then hath pride gotten that growth? Christ sowed chastity, from whence then hath whoredom, fornication, adulteries, & all licentious living so overgrown the world? Christ sowed sanctifying of the Sabbath, from whence then came such profaning of the Sabbath in carousing, drunkenness, dancing, dicing stage playing, and such like heathenish prophannes? Surely the envious man hath done this, these are the prints of his feet, he hath been here, learn to know him ex unguibus Leonem, as the Lion by his paws. observe 3. Learn here, that all envy is of the The gate of iniquity Envy a devilish sin. devil, it is a diabolical sin. Envy is, first Ostium iniquitatis, the door of iniquity: for by it death entered into the world. By this was jacob vexed of Esau, joseph sold of his brethren, David persecuted of Saul, Christ delivered to the jews. The bane of charity. Secondly, it is toxicum charitatis, the bane of charity: for were it not for envy, every one would rejoice at another's good, as if it were his own, & Augustine. be soary for another's harm. Tolle invidiam( saith Augustine) & tuum est quod habeo, & meum est quod habes. Take away envy, and that which I have is thine, and that which thou hast i mine. The corruption of health. Thirdly, Envy is putredo sanitatis, the corruption of health: for, do not the envious man or woman hurt themselves most? do they not eat their own heart, and by fretting and envying at others, consume themselves? Therefore God( saith a father) should do great injury to the envious man, to place him in heaven, where there is nothing but joy: for another's prosperity is the object of envy, which ever tormenteth the envious man, and increaseth his sorrow. Therefore hell is the place allotted to all envious caitiffs, where they shall see nothing that they may envy at, but weeping, howling, gnashing of teeth. Let Christians therefore far abandon, and expel this pestilent vice, the express image of the devil, and embrace brotherly love, the true badge of a Christian. observe 4. Fourthly, we are here taught, that the wicked do not only hurt themselves, but are also offensive unto others, and do corrupt them. For even as the tars do draw and suck out the humour that should nourish the wheat: so the wicked by little and little, consume the juice of virtue in them with Eccles. 13. 1 Cor, 5. whom they converse. He that toucheth pitch, shall be defiled therewith, and a little leaven leaveneth the whole lump. Vuaque conspect a livorem ducit ab vua: one rotten grape corrupteth the jurenal. Sa. 2. whole cluster. Res maximi pretij est inter malos laud abiliter conversari. It is a thing of great price to live laudably among wicked men. And as it is a great sin inter bonos, bonum non esse, not to be good, conversing among good men: So it deserveth great praise, Greg. Mor. lib. 1. bonum inter malos extitisse, to be good, living among wicked men, saith Gregory. Fly therefore the society of wicked men, and fear rather lest they shall pervert thee, then that thou shalt convert them. Greg. Hom. 12. in Eze. Out of the 28. verse I note, that it was well said of Gregory: Zelum animarumesse sacrificium deo omnipotenti, The zeal of souls is a sacrifice to Almighty God: yet all zeal is not to be reputed such a sacrifice, as it is plain by the example of these servants, which with an in tempestive zeal would have plucked up the tars. Such was the zeal of james Luke 9 54 and john, Luke. 9 against the Samaritans. Let the godly learn here always to retain a holy zeal, but let it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined with the knowledge of God, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according unto ignorance, an inconsult, Rom. 10. 2 or bloody fury, Rom. 10. 2. The fourth and last part. But he said nay, lest while ye go about to gather the tars, ye pluck up also with them the wheat, let both grow together until harvest, and in the time of harvest, I will say to the reapers: Gather ye first the tars, and bind them in sheaves to burn them: but gather the wheat into my Barn, vers. 29. 30. The last part expresseth the answer of the Housholder, concerning the time when God shall finally separate & divide the elect from the reprobate, and the different state of them both. Protasis: Even as at the time of harvest the tars are bound together in sheaves to be burnt, but the wheat is gathered and put into the barn. Apodosis▪ So at the end of the world, all infidels, impenitent sinners, workers of iniquity, and all things that offend, shall be utterly rooted up by the Angels, and cast into eternal fire for ever to be tormented. But the elect and faithful shall be gathered into life eternal, and shall enjoy everlasting felicity in the kingdom of their heavenly The exposition. father. The harvest is the end of the world, the reapers are the Angels, which out of the kingdom of Christ shall take away all things that offend, that is, ( per metonymiam effecti) all such as by their filthy life have given offence to others. ver. 42. 43. observe & doctrines. First, here is laid before us the exceeding mercy and clemency of our heavenly father in his long suffering of the wicked. For the divine nature, saith Hierome) is more prone to mercy Hiero●. then revenge: For he will not the death of a sinner, but that he convert and live, Ezech. 33. Ezech. 33. Deus opus misericordiae cito facit,( saith Chrysostome) God showeth Chrysost. super Mat. his mercy speedily, because this is most agreeable to the natural propension of the deity: Sed opus justitiae punientis, est deo alienum, ergo tarde facit: but the work of his justice in punishing, is more remote from God, and therefore he doth this more slowly. The idolatrous Gentiles in old time were wont to say in praise of their false Lactantius. Gods( as witnesseth Lactantius) Quod dij habent pedes laneos, that their Gods had feet of wool, because they did not presently power down vengeance upon wicked men, but did proceed pedetentim slowly to punishment, But more truly may this be spoken of our most mild and loving God, for he hath indeed pedes laneos ad ulciscendum, woollen feet in coming to vengeance oftentimes against sinners, who notwithstanding hath pedes alatos, winged feet, in showing mercy, and conferring benefits upon men. But consider here, and with a feeling heart consider, that how much the greater is his lenity in expecting thy conversion, so much the heavier shall be his severity when it falleth: which the very heathen by experience well perceived, as it appeareth by the saying of Valerius: Valeria lib. 1 cap. 2. Diuina●ra lento quidem gradu ad vindictam procedit, sed tarditatem gravitate supplicy compensabit, Valer. lib. 1. cap. 2. The wrath of God cometh with a slow pace to vengeance, but his slowness he recompenseth in Psal. 7. 12, the grievousness of the punishment. And therefore God's wrath is compared by the Prophet unto a bow: If a man will not turn, he hath whet his sword, he hath bend his Greg. M●r. 19 cap. 21. bow, and made it ready; and Gregory giveth the reason: Because the bow( saith he) the more it is drawn, with the greater violence it sendeth forth the arrow: So the day of revenge, the longer it be deferred, the more strict shall the judgement be when it cometh. The Adamant, which of all stones is the hardest, if it be broken, it is dissolved into so small a dust, that it cannot be discerned: So God's patience is like the Adamant, it may for a while suffer the wicked to follow their sins: but in the day of vengeance the fire of his wrath will break forth, he will let loose all the rains of his fury, and be revenged upon his enemies. O let this consideration stir up all carnal, secure, & careless livers, which without any fear drink iniquity like water, let this rouse them up out of their deadly lethargy, & dangerous sleep of security, that yet at length this long sufferance of God, may allure them to repentance, lest through the hardness of their hearts, they heap unto themselves wrath against the day of wrath, Romans. 2. when the Rom. 2. tars shall be gathered together, and cast into the furnace of fire, where shall be wailing and gnashing of teeth ver. 42. Vers. 29. 30▪ A question here may a question arise, whether it be not lawful to excommunicate wicked men out of the Church, yea for the Magistrate to inflict punishment upon malefactors, and( according Answer. to the quality of the offence) de medio tollere, to cut them clean off? I answer, this parable is to be extended no further than the scope thereof requireth: for it is to be understood, first Rom. 13. 4 ( according to Gregory and Hierome) non de manifest malis, sed de occultis & ambiguis: not of open and manifest offenders, but of things that are secret and doubtful. Secondly, not of the public execution of justice of the Magistrate against malefactors; but of the private, intempestive, and preposterous zeal of certain men. For the Magistrate, for the punishment of offenders lawfully convicted, beareth not the sword in vain, Rom. 13. It is the duty of the ministry to labour to pluck up the tars, and all offences, not by the sword, but by the preaching of the word: for this was the Apostles charge, 2. Timothy. 4. 2▪ Preach the word, be instant in season, and 2 Tim. 4. 2. out of season, improve, rebuke, exhort, manifest wicked and scandalous livers, lest by their evil examples they 1 Cor. 5. 5. 1 Tim. 1. 20 should corrupt others, to cut off such by the censure of excommunication. And to the civil Magistrate it appertaineth, as justice requireth, to use the sword for the taking away of evil Exod. 21. Leuit. 24. Deut. 12. 19 21. doers, Exod. 21. Leuit. 24▪ Deut. 12. & 19 21. Rom. 13. 4. Otherwise wicked men are to be tolerated with lenity in the congregation of the godly, and not by and by without discretion to be plucked up, as this Householder here teacheth, who forbade his servants to pull up the tars. The same Apostle counseleth Timothy, 2. 2 Tim. 2. 24. 25. 26. Timothy. 2. 24. 25. 26. and that to this end: Proving if at any time God will give them repentance, that they may know the truth, and come out of the snares of the devil. For he that is wicked Nisi patienter cum mali sunt tolerentur ad laudabilem mutationem non perveniunt, etc. Aug. quest. in Matth. to day, may( perhaps) to morrow be converted. And if wicked men be not patiently suffered, they will never come to a laudable change( saith S. Augustine.) Itaque si ewlsi fuerint, simul etiam triticum eradicabitur, quod futuri essent si eis parceretur. If therefore they be plucked up, the wheat together will be plucked with them, which wheat the wicked also might be, if they had been spared. Ex vers. 30. 41. 42. observe 5. There remaineth a last judgement, and eternal punishment for the reprobate▪ when the tars shall be bound together, and cast into eternal Gregorius. fire: that is, Pares paribus sociare, ut quos similis culpa coinquinat paretiam poena constringat: To sociate like with their like, that they that have been polluted with the same sin, may be tormented with the same punishment( saith Saint Gregory) They shall be cast into the lake that burneth Apoc▪ 21. with fire and brimstone for ever Apoc 21. Into eternal fire, Matth. 25. Where they Matth. 25. shall have nor est day nor night, apocalypse 2. Thes. 1. 14. They shall be punished with everlasting perdition from the presence of God, and from the glory of his power. They shall be cast into utter darkness, there shall be weeping, and gnashing of teeth. Mat. 22. They shall say unto the Math. 22. Mountains, fall on us, and hide us from the presence of him that sitteth upon the throne, and from the wrath of the Lamb, Apoc. 6 There shall be fire inquenchable, Apoc. 6. the worm immortal, howling lamentable, stink intolerable, aspect of devils horrible, the wrath of God implacable▪ the malice of the tormentors insatiable, desperation insuperable, and▪ death eternal. O then( beloved) that this golden sentence were engraven in our hearts, that it never Aug. Ser.▪ 26. ad frat. in Erem. might be forgotten: Momentaneum est quod hic delectat, aternum quod illig excruciate. The thing which here delighteth us, is but momentany, short, and fading: but the punishment for these short pleasures of sin, in the life to come, are eternal, and never shall have an end. Lastly, out of the thirty and forty three verses, the sweet and most comfortable promise of the joys in the life eternal, is confirmed by our Saviour unto his faithful and elect children. They shall be gathered as the good wheat into the barn of their heavenly Father, and so 1 Thes. 4. 17. shall they be ever with the Lord, 1. Thessalonians 4. 17. Then shall they shine as the Sun in the kingdom of their heavenly Father, vers. 43. as the brightness Dan. 12. 3. of the firmament, Daniel. 12. 3. O sweet consolation! the godly then through the angust straits of this mortal life, pass to the August and ample glory: by death they are not so much consumed, as consummated: Death to them is to be reputed not so much a grave, as a gain: when death doth lance, their hearts do laugh: a blessed and true life followeth such a death, according to this of the Poet: Frigida mors vitam, mortem rapit altera vita: Mors vanae vitae finis, origo bonae. Cold death takes life away, True life yet death subdues, Death ends this brittle life, Whence happy life ensues. Why then should not the godly, most cheerfully, and with a zealous heart, cry out with a learned Father: O mortem beatam, quae vitam etsi adimit, non tamen perimit, adimit quidem, sed ad tempus, restituendam in tempore, duraturam sine tempore! O blessed death, which though it taketh away our life, yet it doth not destroy it, it taketh it away for a time, to be restored in time, to endure without time. It is sown here in corruption, 1▪ Cor. 15. but it shall rise again in incorruption. They that sow here in tears, Psal. 126. shall reap there in joy. There shall be eternal health, and healthful eternity, secure tranquillity, and joyful security, happy eternity, and eternal felicity. The joy of that life shall never decrease, nor the love ever wax cold: such a blessedness 1 Cor. 2. 9 as the eye hath not seen, the ear hath not heard, neither hath entered into the heart of man. It surmounteth all speech, exceedeth human sense, and goeth beyond all our desires. Let us strive therefore( good brethren) to be the good wheat in this life, that in the life to come we may be gathered into to the Lords Barn of everlasting blessedness: which God grant, for the merits of his Son jesus Christ, to whom with the holy Ghost be all honour and glory both now and for ever. Amen. FINIS.