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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86299	The parable of the tares expounded & applyed, in ten sermons preached before his late Majesty King Charles the second monarch of Great Britain. / By Peter Heylin, D.D. To which are added three other sermons of the same author.	Heylyn, Peter, 1600-1662.	1659 (1659)	Wing H1729; Thomason E987_1	253,775	424

for so the Spirit calls it in the Book of Canticles and men we know are farre more curious in their Gardens then about their Fields But in this Church this Garden dress'd with Gods own hand there are some Plants that thrive and prosper more then others and those the Lord hath chosen to inoculate in the Tree of Life for every branch that beareth fruit he purgeth as himself hath told us that it may bring forth more fruit John 15. Let us all therefore have a care in our severall places that we amend our lives and yield fruits worthy of Repentance that being fruitful of good works in this present Nursery we may be all of us transplanted into the glorious Eden of eternal life I should now speak of Gods propriety in this Field and shew that it is ager suus Gods own Field alone but I have spoken of it sparsim through and in each part of this discourse and cannot but perswade my selfe that you all know the Earth is his because he made it and the World his because he governeth and directs it And therefore here I will conclude beseeching God c. SERMON II. At WHITE-HALL Jan. 21. 1637. MATTH 13. v. 25. But while men slept his enemy came and sowed Tares among the Wheat and went his way SPiritus isti insinceri non desinunt perditi jam perdere c. It is the observation of Minutius that the Devil being alienated from the love of God endeavours nothing more then mans destruction It is too great a misery as he conceives it to be miserable by ones selfe alone and Hell too hot to be ●●dured if none else should endure it but the Devils upon this ground no sooner had the Lord made man but Satan laboured to undo him He had before procured himself a party in the Heaven of glories and amongst the Angels how much more easie was it for him to infect Paradise and seduce a woman In which attempt the issue proved so answerable to his hopes that man became devested of his chief indowments his Justice and Integrity Nor was there any way to repair those ruines but by the preaching of the word which he hath laboured ever since either to hinder that it be not preached at all or so to practise on the hearers that it be preached with little profit Three parts of that good seed which God had sown upon his Field are by those arts made barren and unprofitable and for the fourth that which did fall upon good ground and took root downward and began to bear fruit upwards even that if possible shall be corrupted in it self or mingled with a grain of different dangerous nature for sin as Chrysost hath noted he neither could destroy it in the seed nor scorch it in the blade nor choak it in the stalks as we are told he did in the former Parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is resolved upon another neat device not like to fail this was to watch his opportunity and when the servants of the Husbandman were grown no lesse careful of their charge to scatter tares among the wheat and go his way Cum autem dormirent homines c. These words contain in them the two inseparable qualities of the old murderer his malice and his subtility his malice first express'd in this that he is inimicus ejus Gods enemie and secondly in his devilish plot to destroy Gods harvest sevit zizania in medio tritici his sowing tares among the Wheat His subtlety described in this first that he took his opportunity when as the servants of the Husbandman were fast asleep cum dormirent homines while men slept and lastly by his quick and crafty leaving of the place venit abiit he came secretly and departed suddenly Of this his speedy going thence and of the manner of his comming we shall say nothing at this time It is not for our benefit to be too zealous of his company in a business of this nature and therefore abeat let him go as for the residue of the Text we shall discourse thereof in these several Couplets First we shall speak unto you of the Devill and his diligence sevit inimicus ejus his enemy sowed next of the Seminary and the seed zizania in medio tritici tares in the middle of the Wheat and thirdly of the servants and their sluggishness cum dormirent homines while men slept of these in their order Victoria sine certamine constare non potest nec virtus ipsa sine hoste vertue is never made more amiable then by opposition nor should the valiant man be more remembred then the Coward if he had no Adversary how little had we known of David had he consumed his time in sloth and payed perhaps unto the Nations round about him for a secure and quiet bondage for this cause God hath pleased to let his enemy the Devil continue still and his creatures and to continue still a Devil had he but said the word he could have quickly made him nothing or had he pleased he could have made him meerly passive and only capable of torments but God did leave him as he was save that he cast him down to Hell ut eo superando vim suam vel exerceat vel ostendat that so there might be still some enemy on which to exercise his power and expresse his greatnesse I will put enmity saith God between thee and the Woman and between thy seed and her seed not betwixt the Devil and us men though we do all descend from her who was the Mother of all living but between him and our Redeemer the promised seed the expectation of the Gentiles he only is of power to bruise the head of the old Serpent the Devil therefore is at enmity with him alone to him an enemy ex professo inimicus ejus his enemy to us an enemy no further then we have reference to him and are the children of his Kingdom the servants of his holy Houshold with this St. Chrysost accords Satan saith he doth bend his forces most against us men but the occasion of his malice is not so much in hate to man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an inveterate hate to God whose badge and cognizance we bear just so the King of Ammon dealt with Davids servants not that he was displeased with them for how could they poor men deserve the anger of so great a Prince but that he bare no good affection to the King their Master In ancient times the Images of such as capitally had offended or otherwise were grown odious with the common people were broken down and publickly defaced in the chief assemblies on them the people used to expresse their fury when such as they distasted were above their reach too high for them to strike at Thus they of Rome effigg●es Pisonis in Gemonias traxerant had drawn the Images of Piso unto the place of execution had not

the open Traytors another the Adulterers and Adulteresses shall make one Fagot and the Fornicators another the Hereticks shall make up one Fagot the Schismaticks and Sectaries shall be bound up in another the Idolaters shall make one Fagot they that commit sacriledge to pull down Idolatry shall make up another the Glutton whose belly is his God shall make one Fagot the Drunkard whose glory is his shame another The Thief that knowes no other Trade to maintain himself but by undoing of his Neighbour the cunning Hypocrite who makes a gain of godliness and puts his Religion unto usury and they who basely and perfidiously invert the publick money to their private profit shall each make up their several Fagots Pares cum paribus saith St. Austin every man shall be punished in the world to come according to the sin which he hath committed and in the company of those with whom he hath most offended And though it be an old said Saw Solamen miseris that it is a comfort to those in misery to have others bear a share in their griefs and sorrows a miserable comfort at the best there 's no doubt of that yet it is nothing so in the present case for of that nature are the punishments which attend this binding that the pains thereof are nothing lessened by being communicated but are then multiplied when divided Well being bound and bound in bundles what comes after next Ad comburendum saith the Text binde them in bundles for to burn them And here the case is somewhat altered as it relates unto the Ministers though still the same as it hath reference to the Malefactors It was before colligite alligate here not comburite but ad comburendum The holy Angels were the Ministers to attach the sinner to bring him before Gods Tribunal and after sentence was pronounced to lay hands upon him and make him ready for the punishment which he is condemn'd to but that being done they give him over to the fiends of Hell to the tormenters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Redeemer calls them in the 18 Chap. The Officers of the Court or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he speaks of in the 7 of Matth. differ from these tormenters from these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which he tells us in the 18. as the Usher or Cryer of a Court from the Executioner or the Under-Sheriff from the Hangman The Angels then I mean the holy and good Angels they only do colligere alligare and having so gathered and bound them up deliver them ad comburendum assign them over by Indenture to the Executioners to see them punished and tormented according to the will and sentence of the dreadful Judge The holy Angels are the Ministers the Devil and his Angels are the Executioners who bearing an old grudge to man as being adopted by the Lord unto those felicities from which he miserably fell will doubtless execute his office on him with the most extremity Non desinunt perditi jam perdere said Minutius truly It hath been his chief work to tempt man to sin out of an hope to have him at his mercy one day and be we sure he will not spare him when he hath him there The Devills chief delight is in mans calamity And could we fancy such a thing as an Heaven in Hell the Devill would enjoy it in this opportunity of tyrannizing over those whom he hath seduced and brought into that pit of torments Ad comburendum to be burnt for that 's the punishment appointed to the wicked in the Book of God Here in the Exposition of this Parable it is said by Christ that the Angels shall gather out of his Kingdom all things which offend and them that do iniquity and shall cast them in caminum ignis into a furnace of fire And in the Parable of the Net we have it in the very self-same words in caminum ignis Thus the rich Glutton in St. Luke is said to be tormented in the flames And in the 20th of the Revelation it is called expresly Stagnum ignis sulphuris a Lake of fire and brimston a most dreadful Lake A truth communicated to and by the Prophets of the former times who give us this description of Tophet or the Vallie of Gehinnon that the Pile thereof is fire and much wood that the breath of the Lord is like a stream of Brimstone to kindle it and that the stream thereof shall be turned to Pitch and the dust into Brimstone And Malachi speaking of the day of Judgement telleth us that it shall burn like an Oven and that all which do wickedly shall be as the stubble Et inflammabit eos dies veniens whom the day that commeth shall burn up A truth so known amongst the Gentiles whether by tradition from their Ancestors or conversation with the Jewes need not now be argued that by the verses of the Poets and the works of the most learned Philosophers illius ignei fluminis admonentur homines men were admonished to beware of that burning Lake And unto those it were impertinent to add the testimony of the ancient Fathers by some of which it is called Divinus ignis poenale incendium by another ardor poenarum by a third aeternus ignis by a fourth Et sic de caeteris And though a question hath been made as all things have been questioned in these captious times whether this fire be true and reall or only metaphorically called so in the Book of God yet by all sound Interpreters it is thus agreed on as a learned Jesuite hath observed metaphoram esse non posse quae sit tam perpetua that such a constancy of expression doth exclude a Metaphor Now as it is a fire a devouring fire so is it ignis inextinguibilis a fire unquenchable in the third ignis aeternus an everlasting fire in the 25. of St. Matthew the smoak whereof goeth up for ever in the Prophet Esay a fire which feeds both on the body and the soul yet shall never consume them and such a fire as breeds a kind of worm within it which shall never die but alwayes gnaw upon the conscience of the man condemned and create farre more anguish to him then all bodily torments And to this truth all the old Catholick Doctors do attest unanimously whether Greeks or Latines Tatianus one of the most ancient of the Greeks calls the estate of the damned in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a death which never dieth an immortal misery Tertullian the most ancient Latine cruciatum non diuturnum sed sempiternum not only a long and tedious torment but an everlasting one St. Austin answerably unto that of Tatianus doth call it mortem sine morte adding moreover of those fires punire non finire corpora that they torment the body but destroy it not he goeth further and saith that it burns the body but