Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	church_n	good_a	1,528	5	3.4283	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00405	Sathans sowing season. By William Est minister and preacher of Gods word in Bydeford.	Est, William, 1546 or 7-1625.; Est, William, 1546 or 7-1625. Mirrour of mercy.	1611 (1611)	STC 10536.5; ESTC S118580	32,844	100

SATHANS Sowing Season By William Est Minister and Preacher of Gods word in Bydeford 1 PET. 5. 8. Bee sober and watch for your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuoure LONDON Printed by Nicholas Okes for Richard Bonian and are to bee sold at his shop in Paules Church-yard at the signe of the Floure de Luce. 1611. CLARISSIMO ET OMNIBVS VERAE NOBILITATIS ORNAMENTIS HONORATISSIMO DYNAstae Domino Guilielmo Comiti Bathoniensi bonarum Literarum verbi diuini Proeconum Patrone singulari GVILIELMVS ESTVS HVNCSVVM LIBELLVM IN GRATI ANImi testimonium dedicat consecratque To the Christian Reader IT is not long ago courteous Reader that I handled the same subiect in substance as in this succeeding Treatise in my Booke intituled The Scourge of Security or the expulsion and returne of the vncleane spirit which after it passed the perusing of some of my learned and sincere friends they wished that I had beene more copious and sharpe then therin I was in scourging the carnall security that is so farre spread abroade in all sorts in this pampering and selfe louing age Which sparingnesse in reprouing I haue in this following discourse in part amended according to my simple and single talent not hiding it in the earth or keeping it to my selfe but opening it to thy view and desiring the exchange of thy feruent and faithfull prayers for this my well wishing to thy saluation and that it may at the generall account be returned to him that first gaue it with increase of true zeale and knowledge both in thee and me And I humbly pray that I who reproue this sinne of security in thee which is the open gap to let in all thy spiritual enemies into thy body soule may my selfe flye it and thereby bee the more carefull how wee displease so gracious a God and grieue so louing a Father as we haue in heauen Thine in the Lord WILLIAM ESTH SATHANS Sowing Season MAT. 13. 24. vnto ver 39. The kingdome of heauen is like vnto a man which sowed good seed in his field c. 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 euill the wicked and the godly are mixed together and suffered vntill the end of the world when they shall for euer be separated by the Lord. The whole may bee 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 himselfe from ver 36. vnto vers 44. But more fully and particularly all may be distinguished into these foure heads or members The first expresseth with what prouident care this heauenly householder watcheth ouer his Church in manuring tilling and dressing the field thereof and in sowing the seede of all vertues therein verse 24. The second sheweth the wonderfull industry and subtilty of the enemy of mankinde in seeking and labouring by all meanes to worke our destruction by sowing in our hearts the poysoned and noysome seede of all iniquity and the fit oportunity hee watcheth for the effecting therof v. 25 The third containeth a question with an admiration of the seruants about the plucking vp of the same v. 27. The fourth expresseth the answere concerning the time when God shall separate and diuide the good from the euill and the different state of them both vers 29. and 30. Euery part thereof I will for your better edification explane and apply by a seuerall Protasis and Apodosis and afterward set downe the obseruations and doctrines Now for the first part the Protasis or proposition is thus Euen as a man that soweth good seede in his field and vseth all meanes that it may fructifie and bring forth good fruites Apod So Christ the sonne of man soweth in his Church the good seede of his word that it may bring forth good fruit to the ioyfull haruest of eternall life that he may purge vs to be a peculiar people vnto himselfe zealous of good workes Tit. 2 14. And herein is the Father glorified that ye beare much fruite and become my Disciples saith our Sauiour Io. 15. By the kingdome of heauen is vnderstood the state of the Church militant in this life for all things which are spoken in this parable are expresly said of Christ to go before the time of haruest or of the end of the world It is called the kingdome of heauen by a metaphor taken from an earthly kingdome because God by the preaching of the Cospell beginneth his kingdome in the hearts of men which is within vs Luk. 17. 12 is righteousnes peace and ioy in the holy Ghost Romans 14. 17. Secondly hee is compared vnto a man sowing good seed in his field This is the Sonne of man verse 37. that is Christ who is called the Son of man Psal 8. 4. Dan. 7. 13. because hee is the onely begotten Sonne of God from all eternity very God who in time tooke flesh of the virgin Mary and was made man Thirdly the field is the world where per metonymiam subiecti are vnderstood the men liuing in the world Againe by a Synecdochen generis pro specie not promiscually euery man but the Church to whom the Gospell is preached is signified Fourthly the good seede are the children of the kingdome vers Ibid. that is the faithfull and elect which are called here the good seede per metonymiam effecti for the instrumentall cause because by the word of God that immortall seede they are borne anew 1. Pet. 1. 23. and are made the sonnes of God Ioh. 1. 12. And they are called the children of the kingdome because in this life by faith they enioy the kingdome of grace and the benefites thereof and in the life to come they shall be heires of the kingdome of glory First we here learne in this the Lords husbandry that our heart by nature is that barren and vnfruitful field which bringeth forth nothing but the thorns brambles and weeds of vices For it is euill from his youth Gen. 8. which drinketh iniquity like water Iob. 15. in it dwelleth no good Rom. 7. 18. out of it proceede murthers adulteries fornications thefts slanders c. which defile the man Matth. 15. 19. But Christ is the good husbandman which soweth the good seed in the field of our soules maketh it grow and increase therein 1. By plowing and turning vp this spirituall field when hee stirreth vp in our minds the knowledge of our sins rooteth vp the thornes brambles of vices by the preaching of the law 2. He dungeth and dresseth the same when with the sweet shower and heauenly dew of his Gospell hee reuiueth our hearts nourisheth vs with his holy spirit and irrigateth and watereth vs

not in excellency of words nor in enticing speech of mans wisedome but in plaine euidence of the spirit and of power 1. Cor. 2. 1. 3. Praedicator enim saith Bern. plus intendere debet ad imbuenda corda quam ad exprimenda verba For a preacher should seeke rather to instruct the heart then to expresse eloquent words which is but to feede the eare Out of this whole parable in generall in that our Sauiour shadowed out the kingdome of heauen by many parables it was 1. that it might be fulfilled which was spoken by the Prophet Psal 78. 2. I will open my mouth in a parable which the Euangelist also alleageth to the same purpose in this chapter ver 3● 2. That as Greg. saith ex his quae animus nouit surgat ad incognita quae nō nouit That the minde by the things it knoweth might mount vp to those things which it knoweth not These parables therefore are not carelesly to be passed ouer but zealously and religiously to be pondered that wee may obserue the doctrine thereof to our comfort institution and instruction The second part setteth downe the malice and industry of Sathan in corrupting the good seed with the darnel and tares of vices And this is the Diuels seed which he soweth in the furrowes of iniquity The protasis or proposition is euen as a man sowing good seed in his field his enemy whiles hee slept sowed tares among the wheate Apodosis Euen so Christ the sonne of man soweth his word the good seed in his Church but men being secure carelesse and negligent the Diuell came and sowed heresies deprauation of good doctrine scandals and all kind of vices that hee might corrupt the same By the tares are signified the children of the wicked vers 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 diuell which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synecdochicā is called wicked a causa efficiente procreante because he is the principall cause of all euill both to himselfe and to otherrs The wicked are called the children of the diuell not from the efficient procreant cause as if the diuell had created them neither from the formal cause as thogh their very essence were destroied changed into euil but first ab adiunctis because in their malice and wickednesse they resemble and are compared to the Diuell Secondly ab effectis because in their liues and conuersation they imitate the Diuell First wee heere learne that Sathan is the infatigable enemy of mankinde and that this is his perpetuall practise by all meanes to worke our destruction And that he may the better effect this hee laboureth chiefly to supresse the first beginnings of godlilines to corrupt the very seed and to choke vp the corne in the blade that it neuer may growe to maturity and ripenesse Semper primordia pulsat captat rudimenta virtutum sancta in ipso ortu festinat extinguere sciens quod ea fundata subuertere non possit saith Chrysostome His pollicy is euer to bee striking at the beginnings of goodnesse hee catcheth at the first rudiments and principles of vertues holy desires at their first budding and springing hee hasteneth to extinguish knowing that if they take deep roote he shall not be able to subuert them And therefore hee walketh about like a roaring Lyon 1. Peter chapter 5. verse 8. Yea among the Sonnes of God Iob. chapter 1. vers 6. hauing great wrath knowing that he hath but a short time the neerer the end of the world approacheth the more fiercely he rageth as it appeareth by the ouerflowing seas of all iniquity vpon the whole face of the earth in these later times And euen at the beginning as soone as God had sowne original righteousnesse he cast in the seed of originall sinne wherewith hee infected the recent purity and choaked with his tares the seed of God which was the seminary of all euill And this he effecteth not onely by inward suggestions but also by outward enticements of wicked men and that not by their filthy and corrupt communication onely but also by the pestilent seed of euill examples he laboureth to infect the minds of men and to catch them in his net yea in those that heare the word of God hee hindereth the fruit thereof three maner of waies Either through wandring and idle cogitations whereby he taketh away the attention of their mindes from the word or through the tumults of persecutions or at least through couetousnesse and the cares of this life and which is worst of all hee permitteth not the seede that fell in the good ground if by any means he may to be long vncorrupted and to this end he hath many false Apostles which wrest and peruert the sacred Scripture and in stead of the naturall milke it giueth wring out the bloud of subtile violent interpretation and cause it to walke a mile or two further for their fancy then euer the holy Ghost meant it as it is vsuall this day with the Papists for the supporting of the kingdome of Antichrist He doth also captare occasionem take his opportunity and therfore it is said while men slept a metaphor taken from the bodily sleep in which all the senses are consopited secure and at rest This sleepe is not a corporall but a spirituall sleepe of the soule which is shadowed out by the bodily sleepe which Aristotle and out of him Galen thus defineth Somnus est quies virtututum animalium per antiperist asin ob fumos in caput ascendentes vnde frigiaitate cerebri repercutiuntur hinc redeuntes ad cor obstruunt sensuum organa that is Sleepe is the rest of the animall powers through an Antiperistasis or repulsion on euery part whereby heate or cold is made more strong in it selfe by the restraining of the contrary by reason of the fumes or vapours ascending into the head from whence returning backe to the heart they stoppe the organs of the senses This then is the spirtuall veternum and lethargy when men are altogether carelesse negligent and secure of their soules and as if their senses were asleepe or dead they haue no feeling of any godly motions in their heart But for your better edification let vs first see what sleepe is in this place Secondly how great a sinne and detriment this is vnto vs. First men slept hauing reeeiued the good seede in the fieldes of their heart when in vaine they receiue the grace of God Therefore the Apostle rowseth vp the Corinthians that they sleepe not As workers together we beseech you that yee receiue not the grace of God in vaine 1. Cor. chap. 6. vers 1. A thing is receiued in vaine when it is not applyed to that end for which it was ordained In vaine doest thou buy a garment if thou neuer puttest it