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 gene­rall diuisi­on.The whole may bee reduced in ge­neral into a [...] and [...] a propo­sition, [Page 10] 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.

The parti­cular diui­sion.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 [Page 11] 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.

The first part.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 Tit. 2. 14.14. And herein is the Father glorified, that ye beare much fruite, and become my Disci­ples, saith our Sauiour, Io. 15. Ioh. 15. 8.

[Page 12] The king­dome of heauen whatBy 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 Luk. 17. 12. is within vs, Luk. 17. 12▪ & is righteousnes Rom. 14. 17 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, Psal. 8. 4. Dan. 7. 13. 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 [Page 13] 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. 1. Pet. 1. 23 Ioh▪ 1. 12. 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.

Obser▪ and doctrines.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 Gen. 8. 21. [Page 14] 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 with the coelestial influence of his gra­ces and blessings, that wee may bring forth the fruits of faith, piety, and all other christian vertues, and fruits wor­thy Luke. 3 8of repentance, Luk. 3. 8. And this he worketh by the means, and faithfull diligence of his ministers & preachers [Page 15] of his word, for they are [...] some way or other labourers with God in this husbandry. Ye are (saith the Apo­stle) [...] Gods husbandry, wee are 1 Cor. 3. 9. 2 Tim. 4. 2 Phil. 2. 13. Ioh. 15. 16. Dei cooperarij, we together are Gods labou­rers. Their office the Apostle setteth downe: Improue, rebuke, exhort. And all this by the grace of God which worketh in vs both the will and the deed, who hath ordeined vs that we shold bring forth fruit.

2. Wee haue here a strong motiue of thankfulnes to our louing God for this his fatherly care of his Church, which gratitude the Lord expecteth at our hands, & which wee must manifest in bringing forth good fruit. We should resemble the good ground (saith Sene­ca) Sene [...] ▪ quae vno accepto dat centū, which ren­dreth an hundred for one it receiueth. God soweth his seed plentifully, & re­quireth of vs a plentifull haruest. For e­uen as wee seeke fruit of the ground whereon we bestow our seed, & curse hat ground which yeeldeth no recō ­ence: so God requires but the fruit of [Page 16] obedience, piety, and holy conuersati­on, which if we yeeld not, we are sub­iect Heb. 6. 7.to the curse, Heb. 6. 7. For the earth which drinketh in the raine that cometh oft vpon it, and bringeth forth hearbes meete for them by whom it is dressed, re­ceiueth a blessing of God: but that which beareth thornes and bryars is reproued, and neere vnto cursing, whose end is to be burned.

And I would to God that cursed Deut. 32. fruit were not found amongst vs men­tioned Deut. 32. vers. 32. Their vine is the vine of Sodome, and of the vines of Gomorah, their grapes are grapes of gall, their clusters bee bitter. Adest dominus Amb▪ super Luk. 3.qui fructum expectat, facundos viuificat, steriles damnat, Amb super Luk. 3. The Lord is present which respecteth fruit, the fruitfull he quickeneth, the barren he condemneth.

Surely, there is no sinne that more displeaseth God then ingratitude for benefites. The first sinne wherewith the Prophet Esay by Gods command­dement, [Page 17] Against in­gratitude.vpbraided the people of the Iewes was vnthankfulnesse for so ma­ny benefites receiued. For thus he be­ginneth his prophesie: Heare O heauens, and hearken, O earth: For the Lord hath said, I haue nourished and brought vp children, but they haue rebelled against me. Esay. 1. 1. 3 The Oxe knoweth his owner, and the Asse his maisters cribbe: but Israel hath not knowne, my people haue not vnderstood, Esay. 1. verse. 2. 3. As the memory of no vertue is more firme then of a be­nefite receiued: so scarce is there any vice worse then ingratitude.

Among the Romanes, if a bond­slaue were set free, and afterwards found to bee iustly taxed of ingrati­tude, it was lawfull for this fault to reuoke his libertie againe, and to retaine him in his former serui­tude.

Wee wonder at monsters, as repug­nant to nature, as are the Centaurs, Satyres, a man with foure heades, and such like, but wee wonder not at [Page 18] Dogges, Wolues, Foxes, Hares, Cats, &c. because their forme and propor­tion An exam­ple.is agreeable to nature: So we mar­uel not at other vices which proceed of our frailty, and are incident to our naturall corruption (though we loath them) as gluttony, drunkennesse, lust, wrath, enuy, &c. and such other dam­nable Simile.vices: but ingratitude, as an o­dious monster, an vnnaturall vice, a prodigious exorbitant, all good men detest and wonder at. For as it is a thing naturall, amantem redamare, to repay loue for loue, because loue is onely requited with reciprocall loue: So it is a monstrous thing not to loue againe, and shew our selues vnthankful to our louing God, who is such an in­finite benefactor to mankinde.

The very Ethnikes and Paganes shall rise in iudgement against Christi­stians, and condemne them for their ingratitude towards God. When the Tarentines were besieged of the Ro­manes, and were in danger (through [Page 19] famine) to yeeld themselues and their Cittie into the hands of their ene­mies, the Rhegians (ordeining a feast euery tenth day) sent reliefe vnto the Tarentines, for which benefite (when they were deliuered from the Ro­manes) and in memory of their for­mer misery, they instituted an yearely feast, which they called Ieiunum (saith Elianus [...] hist. lib. 5. Aelianus variae hist. lib. 5. Prophane hi­stories are full of such like examples. And is it not a shame that Ethnikes, and men without God in the world, should condemne Christians of ingra­titude, and that the sparkles, and darke glimse of reason and honesty, should worke more with them, then the light of faith, and bright beames of piety can preuaile with vs?

Whoso is thankfull for small bene­fites receiued, deserueth to receiue greater of his friend: and God ha­teth ingratitude not so much for his owne, as for our sakes, because t doth as it were close vp Gods hands [Page 20] of liberality, and turneth his face from vs. For the hope of the vnthankfull Wis. 16. 29. shall melt as the winter yee, and flowe away as vnprofitable waters, saith the wise man, VVisdome. 16. 29. Qui grate beneficium accipit primam eius pensionem soluit. Hee that thankfully receiueth Seneca de benefic.a benefite, hath made the first requital, saith Seneca.

Nothing did more winne the loue of Augustus Caesar to Furnius, and made him facile, and willing to grant other thinges vnto him, then that when hee had obtained pardon for his Father, who tooke part with Anthonie, hee said: Haec Eras. apoph. lib. [...] vna (O Ceasar) abs te mihi facta est iniuria, effecti, vt viuerem & morerer, ingratus. This onely iniury (O Cae­sar,) thou hast done mee, in that thou makest mee liue and dye as an vnthannkefull man. Signifying that so great was this benefite, that hee was insufficient euer to requite [Page 21] it. Eraesmus Apophth lib. 7. Take wee heede therefore brethren, of this barbarous sin of ingratitude towards God.

Thirdly, all Pastours are here taught by this example of Christ, who spake vnto the people by easie 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, stile and phrase of speech, or to vse verbis sesquipedalibus, (as Eusebius, Libr▪ 4. Cap. 11. writeth of the Marcionites) high and loftie 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, then that Chrys. hom. 1. act. 1.Teacher which disputeth onely in words: neither is it the part of a Tea­cher, but rather of a player. And ver­bis ludere, & apud imperitū vulgus admi­rationē sui facere indoctorū hominū est. [Page 22] Hier. in epist ad Neop. Hier. in Epist. ad Neop. By playing and dallying in words, to bring the vnlear­ned people in admiration of him, is the property of ignorant and vnskil­full men.

1. Cor. 2. 1. 3.Far otherwise did the Apostle Paul, which came 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 Ber ser. 16. in Cant. 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.

4 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. 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 [Page 23] 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 secōd part.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 [Page 24] The tares▪ what.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.

Obseru. & doctrine. First, wee heere learne that Sathan is the infatigable enemy of man­kinde, and that this is his perpetuall [Page 25] 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 Chrysost. in Mat. 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.

1 Pet. 5. 8.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 Iob. 1. 6. great wrath, knowing that he hath but a [Page 26] Apoc. 12. 12. 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 Di­uell three maner of wayes hin­dreth the fruit of the word.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 [Page 27] 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. The defi­nition of sleepe.This sleepe is not a corporall, but a spirituall sleepe of the soule, which is shadowed out by the bodily sleepe, [Page 28] 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.

Two things to be con­sidered.But for your better edification, let vs first see what sleepe is in this place. Secondly, how great a sinne and detri­ment [Page 29] 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 2 Cor. 6. 1. 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 Simile▪vaine doest thou buy a garment, if thou neuer puttest it 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 [Page 30] Hob. 12. 15 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 Verse 12. 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? Eph. 4. 14.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 [Page 31] 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 1 Ioh. 2. 11. hateth his brother is in darknesse (saith Saint Iohn.

[Page 32] The carnall, filthy, lecherous, and licencious liuer sleepeth, which is not ashamed to commit that filthinesse, Eph. 5. 12.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, Luk. 12. 19. 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 1. Pet. 5. 8.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 [Page 33] Christian sleepeth, who taketh no care of his soule, but setteth it vpon sixes and seuens, of whom saith Salomon: Pro. 22. 13. 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. Mar. 13. 37.Againe, if the good man of the house had [Page 34] Luk. 12. 39. 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 1 Thes. 5. 5. 6. 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 Luk. 12. 36 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 [Page 35] be not found vnprepared: For the son Luk. 12. 40. 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 Eccles. 22. is as a man that speaketh to one that is a­sleepe, [Page 36] Ecclesiasticus, chap. 22. As one that is sicke of a feuer, to whom Simile.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: [Page 37] 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 Apo. 16. 15. 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 Matth. 25.those seruants bee blessed (as the Lord witnesseth) whom the Lord, when hee co­meth, Luk. 12. 37. 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 Apoc▪ 3. 3. 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 [Page 38] 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 Simile.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 [Page 39] briefly vnfold. Hee that is to make a In how many re­spects this negligence is hurtfull.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 Similiun congeries.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, 1 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 2 and looked for of his Lord, it is not [Page 40] 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.

3 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 Luk. 14. 16Supper, 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?

4 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 [Page 41] 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 5 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 6 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 [Page 42] Old father Time hath haity locks before, but not behindlong 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 Cato.giuen vs to worke in: The night (of Ioh. 9. 4, death) cometh, when no man can worke, Ioh▪ 9. 4. Behold now is the accepted time, 2 Cor. 6. 2, 2 Thes. 5. 6. 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.

The third obseruatiō.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: Iamees 4. 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 [Page 43] 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 Ephes. 6.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 [Page 44] 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, Simile.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 [Page 45] minde, but vpon the fulfilling therof.

Obser. 4.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 [Page 46] to take no roote, for if it stay there, i [...] will spring vp, and yeeld most pestilent fruit. Vigilat hostis, & tu dormis? saith Augustine, Augustine, thy enemy euer watcheth Greg. lib. 32 moral. cap.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 Isidor, lib. 3. de summo bano.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 [Page 47] 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. 1 Pet. 5 putting vpon you the whole armor of God Ephes. 6. Iames 4. 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. [Page 48] 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 Ser. 12 sup. Psal. 91.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?

SimileThe 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 [Page 49] 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 Ibid. Ser. 11 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. Laert. lib. 1.

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.

Obseru. 5. Two causes of all euill.Seeing this enuious man the diuell, sowed his tares whiles men slept, we learne that there are 2. causes of all euil [Page 50] that is in the world: the malice of Sa­than, and our owne negligence. Euill Lib, 1 de summo bono. cap. 2.(as Isidor saith) non est a Deo creatum, sed a diabolo inuentum, is not created of God, but deuised by the Diuell. Hee Ioh. 8▪ was a murtherer from the beginning, and the father of lyes, Ioh 8. As I liue, saith the Eze. 33. 11 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 God not the author of euill.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 [Page 51] 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 things: but God is optimus, the soueraigne good, for he is essentially good, of whom are all other good things, therefore it is of the nature of the di­uine goodnesse, to doe alwaies that which is good.

Obiect.But why then (wil some say) is God said in scripture to harden the heart of Pharaoh, for thus it is in the Hebrue, Exod. 4. 21 Exod. 4. 21. Vaani achazek. I will harden his heart. Againe, vatachazek, the Lord Exod. 11. 10 hardened Pharaohs heart, Exod. 11. 10. This is attributed vnto God, not that Answer.God is the author of induration, in­somuch as it is euill, and worketh that which is euill: but because God vseth [Page 52] well these euils, and doth gouerne them that are hardened to some good end.

Sathan hardeneth by suggesting, and perswading: man hardeneth him­selfe when hee consenteth to the en­tisements of Sathan, and by his owne will turneth himselfe from God. God hardeneth by forsaking. So saith Saint Aug. con. Faustum. Augustine: Diabolus suggerit, homo con­sentit, Deus deserit. The diuell sugge­steth, man consenteth, and God forsa­keth. And this to a modest minde may suffice.

Obseru. 6.Here note that the deuil soweth three most pestilent seedes in the world. which are signified in the nature and property of tares, which the Arabians call Zizania, the Greekes [...], and [...] in Latine Lolium, in English Tares, Iuray Iefoelix lo­lium [...]r ste­ri [...] [...]mi­nant [...] au [...] ­ [...]e. Virg.or Dainell. The Physitions say, that tares haue these three properties▪ vim acutam, ventosam ac vene [...]sam, an a­cute, a windy, and a venemous qua­licie.

[Page 53] In that they haue an acute or sub­tile quality, they resemble couetous­nesse, which euer carieth with it the very mystery of deceit, fraud, and sub­tilty, to deceiue the simple. They are Hos. 5. 1.compared vnto Fowlers, Hose. 5. 1. the simple and plaine meaning men are but as birds for their nets: VVhoso flat­tereth Prou. 29. his neighbour with his lips, sprea­deth a net for him. They are like a sharpe rasour, which quickly shaueth away the haire: so the crafty coue­tous man soone spoyleth the simple of all that he hath.

So great at this day is the growth of this pestilent tare in the world, that it hath almost choaked vp the good wheate of simplicity and plaine dea­ling among men. Such hath been the wonderfull industry of the enuious man in sowing his tares.

But let these crafty Foxes remem­ber, yea, let them with a feeling heart remember the terrible wo pronoūced by God himself against them, Hab, 2. 9 [Page 54] VVo be vnto him that coueteth an euill co­ue Mab. 2. 9. 11 12.tousnesse into his house, that hee may set his nest on high, and escape the power of euill. For the Hone shall cry out of the wall, and the beame of the timber shall answer it: wo vnto him that buildeth a Towne with bloud, and erecteth a Cittie by ini­quity.

2 In that they haue a windy property: is signified pride and ambition, which also is one of the Diuels principall tares: for he knoweth well how true Eccles. 10, 14.this saying of the wise man is: Pride is the originall of sinne, and he that hath 1. Pet. 5. 5. Iames 4. it shall powre out abhomination vntill hee bee ouer th [...] own, Eccles 10. 14 Fo [...] God re­sisteth the proud, and giueth grace to the humble. 1 Pet. 5. 5. Which, if wee consi­der the different end of pride and of humility, we may plainly see in proud Lucifer, and in humble Christ, in aspi­ring Eue, and in the lowly virgin Mary, in the high minded rich glutton, and in vlcerated poore Lazarus, in the proud Pharisie, and in the penitent [Page 55] Publicane. In these we may easily see Matth. 11.how well God liketh of this filthy tare of pride. There was not a greater by Christs owne testimony, among wo­mens children, then Iohn Baptist, yet behold his wonderfull humility: hee answered to the Iewes in negatiues, Ioh. 19. 20 21. Non sum non sum, non sum, (saith a Father) I am not, I am not, I am not. But contrariwise, the proud man and wo­man (which are indeede the worst and least among all womens children.) stand all vpon affirmatiues, and say stil in their owne conceits: I am, I am, I am: they will not loose one inch of their conceiued reputation. Wel (saith Augustine) Excelsa est patria, humilis est Augustinus super Ioau. viatqui quaerit patriam, quid recusat viā? Our heauenly country is high, but the way is lowly, hee that seeketh his country, why refuseth hee the way? Againe, O quam excelsus es Domine, sed In Epist. humiles corde sunt domus tuae. O how high art thou O Lord, yet the humble in heart are thine house. O that these [Page 56] proud peacockes would set before their eyes the example of the Sonne of Phil. 2. 6. 7. 8.God: VVho being in the forme of God, made himselfe of no reputation, and tooke vpon him the forme of a seruant, he hum­bled himselfe, and became obedient vnto the death, &c. Philippians, chap. 2. vers. 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 skinne? thou stincking corruption, why art thou puffed vp? thy Prince is humble, and art thou proud? thy head is lowly, and shall the members bee high minded? A certaine Phylosopher be­ing asked of one, Quid sum, quid fui, quid ero, what I am, what I was, what I shall bee, answered: Sperma foeti­dum, vas stercorum, & esca vermium. Stinking sperme, a vessell of dung, and meate for wormes. Surely, me thinkes, it should bee sufficient to cut the combe of pride, and strike [Page 57] the sailes of ambition, if wee would but call to minde that our conception is sin, our life misery, and our end rot­tennesse and corruption.

In that the tares haue in them vim venenosam, a poysoned quality, (as it may appeare, in that whoso taketh the same into his body, it maketh the head light, and the body to swell) is noted the infectious sinne of whooredome, and fleshly lust, a­nother filthy tare wherewith the Di­uell hath poysoned and killed much seede of vertue in the world: This noysome tare so infecteth the minde, and choaketh all graces, that it bree­deth a consumption of all goodnesse in the soule where it is sowne.

In corpore Lentum pro­trahit, heu moriens qua carperis hec­tice febrim. Iob. 20.It is as Lenta phtisicorum febris, like a feuer hectike, which cleaueth to the marrow of the bones, consumeth the body, and neuer endeth but with life it selfe: His bones are full of the sinnes of his youth, and it shall lye downe with him in the dust, (saith Iob.) chap. 20. [Page 58] which is by the iust iudgement of God, that they which haue beene the destuction of many souies by alluring them to the consent of their filthines, should also make wrack of their owne soules, and so animam pro anima reddāt, pay soule for soule. Hereof speaketh a certaine Father, that the Diuell hath espoused iniquity to himselfe, and of her he hath begoten many daughters, as Hypocrisie, which he hath marryed to all dissemblers and false brethren: Rapine and oppression, to great men: Vsury to Citizens: Craft and deceit to Aduocates: Pride to rich men, &c. But his daughter 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 [Page 59] reasons, 1. Cor. 6. The summe whereof is: By whooredome great iniury is done to Christ our head, to whom Reasons why wre should flye fornicatiō.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 The horri­blenesse of this sinne.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 [Page 60] 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. 14 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 [Page 61] 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, Casling two-fold.the one generall, whereby [Page 62] 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.

2 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 [Page 63] 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 3 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, 1. Pet. 5. 5. 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.

The first part of the armour.But that we may stand in the battell and ouercome, these things are re­quired.

First, Constancy in doctrine, or in the 1 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 [Page 64] 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 1 Tim. 1.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 secōd part. The Breast-plate of righteous­nesse,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 [Page 65] 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 1 Ioh. 3. 9. 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 Luk. 12. 35. your loynes bee girded about and your lights burning. These lightes are the holinesse of life, and the workes [Page 66] of righteousnesse, and a good consci­ence. And this is the brest-plate of righteousnesse.

The third part our feet shod.The third part of this Christian pa­noplie is 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 [Page 67] bringeth all happinesse vnto vs.

The fourth part of the armour. 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 [Page 68] 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 2 Sam. 11.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 1 Pet. 5. 5.Iesu: VVhom resist strong in the faith, saith the Apostle Peter. And Saint 1 Ioh. 5. 4. 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 [Page 69] 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 Question▪say, that thou neuer didst feele any paine, but rather pleasure in thy passi­ons, how then can they bee so fiery? [Page 70] 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 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.

The fifth [...]rt.Next he cometh to the Helmet: Take the Helmet of saluation, vers. 17. It is [Page 71] called Galea [...] of saluation, [...]er metonimiam, because it bringeth salua­tion, or is saluta [...]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 1. Thes. 5. 8. 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. Rom. 8. 24.8. 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 [Page 72] 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 Aug. super Psal. 3.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 [Page 73] nulla mala exterius quae tolerat sentit, Greg. in mora. Greg. Hope erecteth our minde into eternity, and therefore it feeleth no euils which it outwardly suffereth.

The sixth part of this armour. The word of God.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. which the Apostle com­prehendeth vnder the name of sword. Hee calleth it the sword of the spirit, because it is spirituall, and from the mouth of God: because our enemy is a spirit, our fight must also bee spi­rituall. Hee willeth vs to bee furni­shed with the word of God, and testi­monies of holy Scripture, whereby wee may expell and driue backe our enemy from vs. And how wee should vse this sword, Christ by Mat. 4.his owne example teacheth, Mat­thew. chap. 4. in his encountring with the Diuell.

[Page 74] When he tempteth vs to pride, drawe 1. Pet. 5.we against him this sword: God resist­eth the proud, 1. Pet. 5. When he temp­teth to couetousnesse, strike him with this sword: The couetous man is an ido­later and hath no inheritanc in the king­dome Ephes. 5. 5. of Christ, and of God, Ephes. 5. 5. If hee tempt to adultery, lay at him with 1 Cor, 6, 10this sword: No fornicator nor adulterer shall inherite the kingdome of God, 1. Cor. 6. 10.

Likewise, when he tempteth to he­risi [...]s: as, Christ is not the true God, 1. Ioh. 5. 19let vs boldly dash him on the face with this sword, saying: This same is very God and eternall life, 1. Ioh. 5. 19. and his bloud clenseth vs from all sinne, 1. Ioh. 1 Ioh. 1. 7.1. 7. If hee saith, wee are not iustified by faith only, let vs draw this sword against him, saying: VVhosoeuer beleeueth in him shall not perish, but haue euerlasting Ioh. 3. 16. Rom, 3. 28 life, Ioh. 3. 16. Againe a man is iustified by faith without the workes of the law Rom. 3 28. Againe, if he tempt saying: that by reason of the personall vnion, Christ in [Page 75] his body is vbique, euery where, obiect against him the words of the Angell: He is not here, he is risen, Math. 28. 6. A­gaine, the very words in the Article Math. 28. 6of our faith: He ascended into heauen, & from thence he shal come againe, &c. 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 vs vse this sword of the spirit in all other tempta­tions.

The seuēth part of this armour.Lastly, he concludeth with prayer, which is the seuenth part of this spiri­tuall armour, vers. 18. And pray alwaies. This is a continuall and feruent suppli­cation to Almighty God, that he will bee present and assist vs and all the Saints, in this fight against Sathan. With this kinde of armour let vs de­fend our selues against this enemy, and strike him, and driue him from vs. I his is a most excellent and effectuall kinde of weapon, which the Apostle there­fore placeth last, because except God [Page 76] and our Emperour Iesus Christ, (by our praiers) be present to protect vs, all the rest of our armour little pre­uaileth.

After therefore that the Christian Souldier bee on euery side armed, the Apostle willeth, that turning to his Emperour, and acknowledging his weaknes, he deuoutly craueth succour, and aid, and not once or twice, but continually, for we stand in continuall neede of his defence. And this wee should doe, not coldly, faintly, and with the lippes onely, as did the Iewish people, of whom the Pro­phet in the person of God complai­neth, Esay. chap. 29. This people ho­noureth Esay. 29, mee with their lippes, but their heart is farre from me, but with a feruent spirit, not carelesly, and negligently, as if wee stood in no feare of the enemy, but watch­ing with an earnest affection in this duty of prayer.

[Page 77] And that not onely for our selues, but for the whole Church, that is, for the whole army of Gods Saints, and Souldiers of Christs band in the Church militant.

To conclude, there are none therefore vanquished of the ene­my, but such as forsake this their impregnable armoure, and depart from their inuincible Captaine, Iesus Christ. The victory shall bee ours, through him who hath van­quished Sathan, and shall breake his head, treade him vnder foot, and make vs reigne and triumph wlth him for euer.

Obseru. 6.Lastly, I heere obserue, that the Church militant in this world, is not a congregation absolutely pure, without spot or blemish, contagion of sinne, scandals, vices, and im­perfections, as the tares sowne among the wheate, and growing together, plainly euinceth against the Donatists [Page 78] Anabaptists, and such like. For alwaie 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 lilly among thornes, mixed with good and euill, as it may appeare by the exam­ple of the Church of the Corinthians, 1. Cor. 1. & 5, &c.1. Cor. 1. and chap. 5. and other places, which may bee proued by this argu­ment, taken from the scope of this pa­rable, thus:

As it is with the tares and the wheat, so it is with the visible Church: but thus it standeth with the tares, and the wheat, they both grow together vntill the time of haruest.

Therefore in the visible Church the good and the euil are mixed together vntil the time of haruest, or of the end of the world. The antecedent is pro­ued out of this parable; the consecuti­on is illustrated by this rule in logike, [Page 79] similium similis est ratio, of like things is the like reason.

Cyprian lib. 3. Epist. 38.The vse which the godly should make hereof S. Cyprian teacheth, that because tares seeme to bee in the Church, this should not hinder our faith and charity, that because wee see tares in the Church wee our selues should depart out of the Church: but we should rather indeuour, vt frumen­tum esse possimus, that wee may bee the good come, that when the corne shall begin to bee laid vp in the Lords barnes, wee may receiue the fruits of our workes. For in a great house are not onely vessels of gold, and of siluer, but also of wood and of brasse▪ some to ho­nour, 2. Tim. 2. and some to dishonour, 2. Tim. 2.