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
Letchery he hath appropriated to none but prostituted her vnto all that so she might draw the the more vnto hell with her For the rooting vp of this hurtfull tare it shall greatly profit if among many other places of holy Scripture which shew Gods hatred of this sin we would diligently ponder in our mindes the Apostles most patheticall reasons 1. Cor. 6. The summe whereof is By whooredome great iniury is done to Christ our head to whom our bodies are sanctified great reproach to God who shall raise vs vp to glory as hee hath done the body of Christ Great indignity done to the holy Ghost whose temple we are and which dwelleth in vs. Our bodies themselues are hereby dishonoured damnified which are by whoredome pulled from Christ our head ioined to an harlot and made one body with her To conclude thereby wee are made sacrilegious theeues in defiling giuing of that vnto another which is not in our power This is the summe of the Apostles reasons which shewe the horriblensse of this sinne and the incomparable losse that cometh to the whoore monger thereby and should be sufficient to win the most refractary minde if there be left in it one spark of the feare God Hauing in some sort delineated the malice and industry of Sathan the enemy of mankinde in corrupting the good seed with the tares of vices and the oportunity hee watcheth for the same Now the order of prosecution requireth that I should set downe also the weapons and armour which euery good Christian should haue in readines to resist the fury of this enemy and withstand his assaults which the blessed Apostle and expert Champion of Iesus Christ out of Gods armory most excellently prescribeth Ephes 6. verse 14. vnto verse 19. Stand therefore saith he with your loynes girt about you with verity c The Apostle said before Take vnto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God Now particularly hee expresseth the parts of this armour He setteth downe two kindes of armory necessary to euery Souldier against his enemy Some which are needfull for the defence of our selues and other to strike and repell the enemy Of the first kinde he speaketh verse 14. 15. 16. and part of the 17. Of the other verse 17. and 18. Hee armeth the whole man from the head to the feete that hee might in no part bee hurt of his enemy and of this kinde of armour hee nameth fiue The Girdle the Breast-plate the Shooes the Shield and the Helmet Hee beginneth with the loynes which must bee strengthened with the girdle and the breast as the principall parts in which the life and strength consisteth and which the enemy chiefly assaulteth and therefore the souldier is wont especially to arme those parts in which the strength and life abideth He saith therefore Stand he requiquireth here three things First that euery one should keepe himselfe in his station or calling that hee yeeld not nor turne his backe to the enemy And this calling is two-fold the one generall whereby we are all called into the Church militant that is to the army of Christian Soldiars vnder the conduct ensignes of Iesus Christ The other is a speciall calling whereby a certaine station and office is assigned to euery man in the Church as it is in a military army Euery one ought especially to keepe himselfe in the army of the Church and next in his priuate station First therefore he requireth that euery one abide in the Church and that hee depart not from the army for if hee depart actum est farewell to him as to him that going from the army is either slaine of the enemy or of his owne company by the command of his Prince Secondly hee requireth that euery man should conteine himselfe within the limits of his owne station or calling for in an army nothing is more pernicious then ataxia and confusion First therefore euery man must constantly remaine within the limits and bounds of the Church and next in his owne proper condition to which he is peculiarly called and not to giue place to the Diuel 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 tares Bee sober and watch for your aduersary the Diuell as a roaring Lyon goeth about seeking whom hee may deuoure Therefore wee must watch euery one in his seuerall station lest Sathan oppresse vs at vnawares But that we may stand in the battell and ouercome these things are required First Constancy in doctrine or in the truth this is the baltheus or girdle wherewith the Apostle would haue our loynes girded The loynes are as the foundation whereon the inferiour and superiour parts of the body doe rest and leane For against the Diuell this first is necessary that we stand fast in the truth of religion grounded vpon the word of God for this is the first thing which Sathan seeketh to shake and take from vs namely the truth of doctrine and obtrudeth vnto vs lyes and false doctrine This then is the first part of the armour of God the Girdle of truth vpon which the Church is founded to which pertaineth this of the Apostle 1. Tim. 1. 19. Hauing faith that is the truth of doctrine vpon which faith resteth and a good conscience which is the second part of this armour The second part he calleth the Brest-plate of righteousnesse for after that the minde is fortified with the verity of doctrine there must follow the Breast-plat of righteousnesse and of a good conscience that is of a holy life For euen as the breast-plate defendeth the breast of the Souldier so the care of righteousnes holines fortifieth the minde of a Christian man and conserueth his heart against the assaults of the Diuell that hee bee not wounded with his darts The Saints of God do slide and sinne they receiue wounds but not to the heart they sinne but not from the heart according to this of Saint Iohn VVhoso is borne of God sinneth not and why so because his heart is armed with the loue of righteousnesse holinesse and of a good conscience Dauid which at first had his heart fensed with the knowledge of the truth and did set his loue vpon righteousnesse yet hee fell and that shamefully and was wounded with the weapons of the diuell but these weapons did not pierce so farre as his heart they remained but in his flesh and why because his heart was fortified with this Breast-plate of righteousnesse This place of the Apostle agreeth with that of Christ Luke chap. 12. Let your loynes bee girded about and your lights burning These lightes are the holinesse of life and the workes of righteousnesse and a good conscience And this is the brest-plate of righteousnesse The third part of this Christian panoplie is
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
on In vaine hast thou receiued thy soule the grace of God the good seede if thou directest not the same to the desires of heauenly things to the fruite of good workes for the obtaining whereof the soule was created other graces giuen 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 coūsel of the Apostle Take heed that no man fall away from the grace of God Heb. 12. 15. that is that hee abuse not the good seede and neglect the vse thereof Let no roote of bitternesse spring vp and trouble you saith he For euen as through the negligence of the husband mā many noy some weeds spring vp which hinder the growth of the good seed and fret away the corne so the growth of the tares of vices hinder the operation of grace Wherfore said the Apostle a little before Lift vp your hands which hang downe and your weake knees that is shake off all drow sinesse and negligence Who would not iudge that their faith sleepeth yea that it is dead which neuer sheweth forth the vitall motions of godlinesse which are wauering suffer themselues to be carried away like children with euery winde of vaine doctrine by the deceipt eraftinesse of men whereby they lay waite to deceiue Ephes 4. Of which number are they that reuolt from the Gospell to Papistry and wrest religion and the Scriptures vt Lesbiam regulam as the prouerbe is or frame their profession as a nose of waxe vnto all fashions to please mens humours and to serue their turne Doth not their hope sleep which is not fixed on the inuisible heauenly good things which should allure them to the loue of a good life Seemeth not their charity to bee extinct which kindleth no sparkes of the loue of God and of their neighbour in their hearts Doth not their wisedome and reason only proper to man sleep whose office is to foresee imminent dangers discerne betwixt good and euill and to prouide for the life to come when they liue so supine and carelesse of their soules and willingly suffer themselues to be caught in the snares of Sathan He sleepeth yea he is in a dangerous sleepe which liueth in enuy hatred and malice of his neighbour Hee that hateth his brother is in darknesse saith Saint Iohn The carnall filthy lecherous and licencious liuer sleepeth which is not ashamed to commit that filthinesse which a good Christian should bee ashamed euen to name saith the Apopostle Eph. 5. 12. The couetous worldling sleepeth yea and that sweetly as he thinketh when he saith Soule liue at ease eate drinke and take thy pleasure thou hast much goods laid vp in store for many yeares Luk. 12. 19. but the spirit of God intituleth them by the name of fooles saying Thou foole this night shall they fetch away thy soule from thee and then whose shal those things be which thou hast prouided verse 20. The glutton drunkard whose God is his belly sleepeth whom the Apostle Peter stirreth vp with the consideration of his danger saying Be sober and watch for your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuoure The negligent secure and sluggish Christian sleepeth who taketh no care of his soule but setteth it vpon sixes and seuens of whom saith Salomon The slothfull man saith a Lyon is without I shall be slaine in the streete Pro. 22 to him all things seeme hard all things pertaining to godlinesse and deuotion seeme vnpossible hee can finde no time as yet to arise from his sins no time with him is fit for repentance But beloued the spirit of God who best knoweth the importance heereof is in nothing more frequent and earnest then in exhorting vs vs I say which are regenerate in Christ the good seede the children of the kingdome to vigilancy and watchfulnesse that we giue not place vnto the Diuell Christ cryeth out and repeateth it againe that hee might impresse it in our memories VVatch saith he and what I say vnto you I say vnto all mē watch Againe if the good man of the house had knowne what houre the thiefe would come hee wold haue watched and not haue suffered his house to bee digged through Luk 12. 39. So that vessell of election Saint Paul reasoneth and exhorteth Gods children saying Yee are all children of the light and of the day we are not of the night neither of darknesse Therefore let vs not sleepe as other doe but let vs watch and be sober 1. Thess 5. 5. 6. And our Sauiour againe counsaileth saying Bee yee like vnto men that waite for their maister when hee returne from the wedding Luk. 12. 36. Nothing truly might more significantly be spoken to incite vs to perpetuall vigilance Seruants doe neuer with greater carefulnesse waite for their maister then when the solemnity of his mariage being ended he returneth home to dinner that nothing bee wanting but all things necessary bee prouided and in reedinesse for such a feast So should all true Christians be euer vigilant waiting for the coming of the Lord that they be not found vnprepared For the son of man will come at an houre when yee thinke not Now let vs see how dangerous and hurtfull it is vnto vs not to watch but liue securely whiles we are in the warfare of this life The enemy now seeing our supine negligence aud stupide carelesnesse of our soules now bestirreth him hee will not loose this fit oportunity this is Sathans sowing season now he casteth abroade his tares now he prepareth his ground that is the hearts of the wicked to receiue his pestilent seede as thou mayest easily perceiue if thou obserue the manners of wicked men if thou seekest at that time to awake them admonish them of their dangers they will perhaps heare approue thy sayings but being pressed downe with the weight of wicked custome they betake them againe to their sleep as the wise man saith who so telleth a foole of wisedome is as a man that speaketh to one that is asleepe Ecclesiasticus chap. 22. As one that is sicke of a feuer to whom sleepe is very hurtfull if thou pull him and with noyse stirre him vp and tell him that sleepe nourisheth and increaseth his disease hee lifteth vp his drowsie eyes and heareth thee but being ouercome with the force of the hurtfull humour hee is drowned againe with sleepe So it happeneth to those that are plunged in the sleepe of sinne and pleasures of the world if wee call vpon them lay before them death iudgement hell perpetuall torments prepared for the wicked their sinnes committed the danger of suddaine death c. Heauen and the most blessed reward prepared for the godly c. they will heare this and confesse it to bee true but being ouercome with the violence
of euill custome they still proceede in their sinfull courses The enemy all this while is spreading his net he knoweth his oportunity now is the time hee may most preuaile he entreth thy house like a theefe when thou sleepest Blessed therefore saith the Spirit of God is hee that watcheth and keepeth his garments least he walke naked and men see his filthinesse Apoc. 16. 15. Consider beloued and with a carefull heart consider that none were excluded from the mariage of the bridegrome the heauenly ioyes but such as were not prepared which slept and wanted oyle in their lampes Math. 25. If those seruants bee blessed as the Lord witnesseth whom the Lord when hee cometh shall finde waking Luke 12. 37. Then surely cursed most wretched shall he be whom the Lord shall finde sleeping secure and carelesse If thou wilt not watch I will come vpon thee as a Theefe and thou shalt not know what houre I will come vpon thee saith the Spirit of God Apoc. 3. 3. As the bird is hardly taken wich is flying and in motion but when she sitteth shee is in most danger so the aduersary catcheth none but such as are negligent and carelesse of their soules As the sweet waters are euer in motion and running so the standing waters are neither sweet nor holsome and ingender nothing but hurtfull and poysosoned things In a forsaken house where none doe inhabite vncleane beasts increase as rats mice serpents Beasts which lye long on the ground and walke not they say loose their hooffes The birds which sit long in their nests loose their feathers And it is a prouerbe Priuilegio non vtentes vel abutentes perduni illud A priuiledge may be lost by not vsing or abusing it So he falleth from Gods grace is depriued of the good seede easily admitteth the tares of wicked desires which sleepeth is idle and negligent to keepe carefull watch ouer his soule Now for how many causes this spirituall negligence is dangerous let vs briefly vnfold Hee that is to make a long iourney and the time short hee cometh not to his iourneyes end except he keepe continuall walking We are all trauelling towards heauen our eternall country the way is long because many temptations and difficulties are to bee ouercome many good deeds are to bee done in the worke of the Lord many euils are to bee suffered in the way before wee 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 twinckling of an eye yea the time wherein wee liue which is but the present time is so short and fleeting that it cannot bee circumscribed Why then are we carelesse why loyter we why sleepe wee in the way why are we so negligent in our iourney Againe when a man is expected and looked for of his Lord it is not meete that hee should make haste be carefull and vigilant but all the Saints of God yea God himselfe expecteth vs in our heauenly countrye If a man bee inuited of a great man to a feast were hee not worthy iustly to be blamed if he should linger by the way and come too late were hee not in danger that coming out of season bee should bee excluded and shut out But our Sauiour calleth vs all to his great Supper the banquet of eternall glory the euerlasting feast of all blessednesse and shall wee shewe our selues carelesse and not rather hasten with all alacrity and cheerefulnesse of heart Againe when there are many impediments in the way either because it is hard to finde or infested with Theeues and such like difficulties is it not meete that the Traueller should walk so much the more warily and expeditely But in the way towards heauen are many temptations many diuels lye in waite many difficulties laid before vs let vs therefore cast away all sleepe and negligence and speedily go forward in the way of eternal life If thou shouldest haue a friend who kindely should offer thee his friendly helpe and meanes to escape any imminent perill shouldest thou not greatly offend such a friend in neglecting these meanes But God freely offereth his grace and holy spirit to all that by faithfull and feruent prayer craue the same at his handes by which meanes we may assuredly escape all perils obiected in the way of saluation Lastly hee that omitteth the oportunate time allotted him for the obtaining of any thing doth not he deserue grieuously to bee taxed of great negligence Fronte capillata post est occasio calua Occasion hath long locks before but is bald behinde to teach vs not to slip the present occasion least being past we can take no hold to pull it backe againe And this life is the time that God hath in mercy giuen vs to worke in The night of death cometh when no man can worke Ioh 9. 4. Behold now is the accepted time behold now is the day of saluatiō 2. Cor. 6. 2 Let vs therfore watch and be sober 1. Thes 5. 6. For while men slept the enemy came and sowed tares saith this text Thirdly I obserue in that it is said this enemy of mankinde watched his oportunity to sow his tares while men slept That our owne negligence and security giueth the diuell aduantage and victory ouer vs for not by his owne power but through our slothfull carelesnesse he sowed tares among the wheate Therefore saith S. Iames Resist the deuill and hee will flye from you Iamees 4. If any man by his aduersary should be called into the law and bee in danger not onely of his goods but also of his life the which aduersary hath no power of himselfe but is such a one that if he resist and oppose himselfe against him hee is easily vanquished Who is so mad so blockish and slothfull as not no resist and stoutly withstand such an aduersary who is so sottish to feare such an enemy and to suffer himselfe to be ouercome but such an aduersary is the diuell by his temptations and suggestions hee laboureth to bring vs to the barre and tribunall of Gods seuere iustice but if we hold vp the shield of faith the sword of the spirit which is the word of God the breast-plate of righteousnesse continuall and deuoute prayers c. and other parts of our Christian panoplie mentioned Ephes 6. like a dastard he betaketh him to his heeles and flyeth from vs. It is therefore our owne fault and negligent slothfulnes that we are ouercome that he soweth his tares in the field of our soule And therefore the Apostle Peter saith to Ananias Acts 5. 3. VVhy hath Sathan filled thine heart He doth not say why did Sathan tempt thee for that is his perpetual practise but why diddest thou giue way to him why didst thou suffer him to enter in and to fill
thine heart And as Ieremy said once of the rebellious Iewes That they had taught their enemies to bee captaines ouer them speaking of their captiuity The same may bee said of vs wee our selues doe teach the diuell which way to assault vs because wee bee sleepy and negligent fearefull and distrustfull of Gods prouidence couetous and carnall liuers and so it chanceth to vs as vnto 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 vs to the snares of the enemy and we are caught inconsiderately in his net whiles we are greedily gaping to satisfie our sinfull lustes and affections hauing no other minde but vpon the fulfilling therof When Sathan had sowne his tares it is said hee went his way For when hee hath sowne his pestilent seede hee faineth to depart he knoweth well the operation thereof how it will worke it will in his time grow so ranke that it will corrupt quickly the seede of godlinesse Hee soweth the seede of pride in thine heart and goeth his way knowing that in time it wil grow so high that the spirit of God will take no pleasure there He casteth in thy minde the seed of lust and goeth his way hee assureth himselfe that at last it will breake forth into the fire of fornication and all vncleannesse He casteth abroad the seed of enuy goeth his way he knoweth wel that in time it will grow to malice strife contentions murthers so fruitful is this noisome seed where it hath once taken root Take heed therefore how thou once admittest this seede into thine heart cast it presently out suffer it to take no roote for if it stay there i◠will spring vp and yeeld most pestilent fruit Vigilat hostis tu dormis saith Augustine thy enemy euer watcheth and doest thou sleepe yea great is the malice of this enemy that as Gregory saith Arte sese palliat vt ante decept◅ mentis eculos culpas virtutes fingat vt inde quisquam quasi expectet praemia vnde dignus est inuenire aeterna tormenta He maketh himselfe by art that before the eyes of a deceiued minde vice might seeme to be vertue that a man might expect a reward for that for which indeed hee deserueth eternall torments he so vaileth himselfe vnder the vizard of vertue Diabolus est serpens lubricus the diuell is a slippery serpent whose head that is his first suggestion if it bee not resisted totus in intimacordis dum nōsentitur illabitur saith Isidor he windeth himselfe wholly in before thou be aware Semper viscosa sunt carnis desideria fleshly desires be euer viscous for of suggestion if you giue 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 custome from custome to obstinacy from obstinacy to hardnesse of heart from hardnesse of heart to boasting from boasting to desperation from desperation to damnation And thus by degrees he climbeth to the toppe of perdition Resist therefore brethren betime his fury and suggestions stedfast in the faith 1. Pet. 5. putting vpon you the whole armor of God Ephes 6. and he will flye from you Iame. 4 If in keeping our riches against the lying in waite of theeues against superfluous expences against future wants that we may haue whereby to support our state we bestow a thousand cares we vse great circumspection If we so carefully stoppe binde hoope and place our wine or oyle vessels least they should leake or bee corrupted If we so diligently looke vnto our garments and other houshold stuffe that they be not consumed of the mothes spotted with any liquor stained with the dust what an absurd thing is it vnworthy of a Christian not to haue the same care of the good seed of graces which we haue receiued of God to our saluation and eternal glory that it be not choked and corrupted with the tares of Sathan Viae diaboli saith S. Bernard sunt circuitio circumuentio circuit terram perambulat eam vt nos circumueniat The wayes of Sathan are circuition circumuention he compasseth the earth and walketh through the same that hee might circumuent vs. Neither if sometimes he seeme to ceasse should we therefore bee vnprepared The wise Captaines in the time of truce do fortifie their holds and repaire their bulwarkes so should the Christian Souldier do in the peace of his conscience It is true that hee that keepeth Israel doth neither slumber nor sleepe but neither doth hee slumber nor sleepe which impugneth Israel Shall wee bee secure saith Bernard againe because we be assisted on euery side Nay for this cause should we the more studiously watch for God would neuer take such care of vs if hee did not know our necessity and danger to be great Non tam multiplex nobis custodia nisi ob multiplices insidias poneretur Gods custody and succours would neuer bee so manifold towards vs if the snares of Sathan were not manifold Solon made a lawe that hee that liued idlely should bee exposed for euery one that would to accuse him The like law hath God made that hee that followeth idlenesse and is negligent of his saluation should bee laied open to all temptations and accusations of the Diuel Seeing this enuious man the diuell sowed his tares whiles men slept we learne that there are 2. causes of all euil that is in the world the malice of Sathan and our owne negligence Euill as Isidor saith non est a Deo creatum sed a diabolo inuentum is not created of God but deuised by the Diuell Hee was a murtherer from the beginning and the father of lyes Ioh 8. As I liue saith the Lord I desire not the death of the wicked Ezek. 33. 11. Neither is there any fatall necessity to be imagined for God in calling so calleth that withall he inclineth the will hee so forsaketh the reprobate that they themselues otherwise will not And this is manifest in Paul the Apostle which was a persesecuting enemy of Christ til the houre came of his calling then Christ so called him that withall he gaue him a minde to will and hee cryed Lord what wilt thou haue me to doe Contrariwise hee so forsooke Iudas that his will was still delighted in his wickednesse So that here is no constrained necessity for the nature of cut will is not hindered yea it assenteth to good or euill those being willing he draweth others being also vnwilling he passeth ouer neither of them against their wils he constraineth Farre be it from vs therefore that by any meanes directly or indirectly we should affirme God to be the author of euill Optimi est optima facere it is the property of the best to do alwayes the best
expressed in these words ver 15. And your feete shod with the preparation of the Gospell of peace The metaphor is thus They that go to the warres prouide themselues of good bootes and shooes and with them do fence and arme their legges and feete from the cold wet and stripes of their enemies and that they may bee the more prompt and ready to fight So the Christian Souldier should arme the feete of his minde with these spirituall shooes to wit readinesse in all places to confesse and if we be called of God to preach the Gospell to all men It is called the Gospell of peace because it preacheth reconciliation with God through Iesus Christ and because by the name peace among the Hebrues are signified all felicity and all good things and the Gospell bringeth all happinesse vnto vs. And aboue all take the Shield of Faith wherewith yee may quench all the fiery darts of the wicked Here is the fourth part of the spirituall armour In the warre ye know that the shield is necessary with which the whole body is couered the strokes repelled and the darts receiued if a man knoweth in battell how to vse it And in our spirituall fight the shield of faith is most necessary aboue 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 Diuell When hee saith fiery darts he alludeth to the ancient manner for in old time as it is yet in vse among the Indians and other barborous 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 bee cured The darts of the Diuell are all temptations and his tares wherewith hee laboureth to draw vs vnto all manner of sinnes against which wee pray in the Lords prayer And leade vs not into temptations but deliuer vs from euil They are called fiery because they are dangerous and deadly if they bee admitted and do easily kindle the heart vnto infinite sinnes so that it cannnot easily bee cured for one sinne inflameth the heart vnto another as drunkennesse to wantonnesse wantonnesse to murther We see in Dauid who for the loue of Bathshaba he deuised how to slay her innocent husband Vrias 2. Sam 11. The darts of the Diuell therefore are indeed fiery but they are quenched with a sound faith in Christ Iesu VVhom resist strong in the faith saith the Apostle Peter And Saint Iohn This is the victory that ouercometh the world euen our Faith 1. Ioh. 5. 4. Heere wee see that all temptations of the Diuell are as artificiall fires more to bee feared then all the fires or fireworkes in the world which if they enter once into our hearts they kindle a most deadly fire Marke but them that are wounded with malice or wrath doe they not burne with a desire to bee reuenged And those whose hearts auarice hath seized how they are inflamed with a desire to haue all Those who once are pierced with the flames of fornication and whooredome doe wee not see how they burne to haue their fill of their most infamous filthy and inordinate lusts Those who are inflamed with anger and wrath doe they not cast out fire out of their mouthes their eyes do sparkle their nosthrils smoake their mouthes breath out fiery threatnings and rayling speeches And those who are caried away with ambition desire of honour or vaine-glory c. But if thou say that thou neuer didst feele any paine but rather pleasure in thy passions how then can they bee so fiery 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 wil draw vnto it another to wit the fire of Gods wrath and heauy displeasure which will precipitate and throw thee downe headlong into the fire of hell They then that yeelde and are ouercome with these fiery darts of Sathan shew plainly that they are destitute of this impenetrable shield of Faith wherewith we may easily driue backe and extinguish all his fiery darts on which side soeuer they be For if by faith wee haue feeling of Gods fauour and loue towards vs and are fully assured that he will be a good and mercifull father vnto vs then his loue which is kindled in our hearts by faith his spirit which he hath giuen vs doth cause vs to hate abhor and detest all euill and strongly resist temptations Next he cometh to the Helmet Take the Helmet of saluation vers 17. It is called Galea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of saluation â—er metonimiam because it bringeth saluation or is salutaâ—is holsome for it defendeth the head But what this spirituall Helmet is the Apostle teacheth 1. Thess 5. 8. Putting on the hope of saluation for an helmet The Diuell by all meanes laboureth to bring vs to desperation for then hee thinketh himselfe sure of vs. The Apostle therefore willeth that euen as in earthly battels Souldiers couer their head with an Helmet So we should fortifie our heart and minde against all the insults of the Diuell with a sure hope of eternall saluation obtained freely for vs by Christ without our merites And most certain it is that there is no kinde of temptation which may not be ouercome if we hold fast the most certaine hope of eternall saluation and therefore Rom. 8. We are saued by hope They that despaire of the victory fight no more but yeeld themselues into the hands of the enemy as they that conceiue an assured hope of the victory fight couragiously and strongly And as the Helmet or head-peece is very necessary for him that is in the brunt of battell among so many arrrowes and shot which flye on euery side for without the same hee should quickly bee wounded and slaine So is hope most necessary for vs which is the companion of patience to withstand and beate backe all the assaults of Sathan For the assurance of saluation that wee haue promised vnto vs in Christ doth make vs inuincible in this fight Take heede therefore brethren that in any case the diuell shake not our hope of saluation in Iesus Christ but still let vs go armed with this Helmet that wee bee not wounded by this enemy Vita vitae mortalis spes est vitae immortalis saith Saint Augustine The life of our mortall life is the hope of the life immortall Spes animum in aeternitatem erigit idcirco nulla mala exterius quae tolerat sentit Greg. Hope erecteth our minde into eternity and therefore it feeleth no euils which it outwardly suffereth The sixth part of this spirituall armour is the sword of the spirit which is the word of God Now hee cometh to describe that part of armour wherewith we must strike and expel the enemy from vs as are Sword Speares Gunnes c.