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
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
.
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
And
herein
is
the
Father
glorified
,
that
ye
beare
much
fruite
,
and
become
my
Disciples
,
saith
our
Sauiour
,
Io.
15.
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
.
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
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
Ye
are
(
saith
the
Apostle
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gods
husbandry
,
wee
are
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
)
quae
vno
accepto
dat
centum
,
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
recōence
:
so
God
requires
but
the
fruit
of
obedience
,
piety
,
and
holy
conuersation
,
which
if
we
yeeld
not
,
we
are
subiect
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
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
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
,
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
.
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
Dogges
,
Wolues
,
Foxes
,
Hares
,
Cats
,
&c.
because
their
forme
and
proportion
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
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
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
of
liberality
,
and
turneth
his
face
from
vs
.
For
the
hope
of
the
vnthankfull
shall
melt
as
the
winter
yee
,
and
flowe
away
as
vnprofitable
waters
,
saith
the
wise
man
,
Wisdome
.
16.
29.
Qui
grate
beneficium
accipit
primam
eius
pensionem
soluit
.
Hee
that
thankfully
receiueth
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
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
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
Chrysostome
.
Homil.
1.
Act.
1.
Nothing
is
more
cold
and
foolish
,
then
that
1.
Teacher
which
disputeth
onely
in
words
:
neither
is
it
the
part
of
a
Teacher
,
but
rather
of
a
player
.
And
verbis
ludere
,
&
apud
imperitum
vulgus
admirationem
sui
facere
indoctorum
hominum
est
.
Hier.
in
Epist.
ad
Neop
.
By
playing
and
dallying
in
words
,
to
bring
the
vnlearned
people
in
admiration
of
him
,
is
the
property
of
ignorant
and
vnskilfull
men
.
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
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
.
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
non
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
.
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
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Synecdochicam
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
.
Semper
primordia
pulsat
,
captat
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
.
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
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
.
Aristotle
,
and
out
of
him
Galen
thus
defineth
:
Somnus
est
quies
virtututum
animalium
,
per
antiperistasin
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
.
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
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
man
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
?
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
,
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
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
:
Watch
(
saith
he
)
and
what
I
say
vnto
you
,
I
say
vnto
all
men
:
watch
.
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
,
and
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
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
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
Now
for
how
many
causes
this
spirituall
negligence
is
dangerous
,
let
vs
briefly
vnfold
.
Hee
that
is
to
make
a
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
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
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
saluation
,
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
.
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
Ananias
,
Acts
5.
3.
Why
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
,
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
Diabolus
est
serpens
lubricus
,
the
diuell
is
a
slippery
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
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
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
?
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
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
.
2.
(
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
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
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
.
Pharaoh
,
for
thus
it
is
in
the
Hebrue
,
Vaani
achazek
.
I
will
harden
his
heart
.
Againe
,
vatachazek
,
the
Lord
hardened
Pharaohs
heart
,
Exod.
11.
10.
This
is
attributed
vnto
God
,
not
that
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
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
.
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
Hose
.
5.
1.
the
simple
and
plaine
meaning
men
are
but
as
birds
for
their
nets
:
Whoso
flattereth
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
pronounced
by
God
himself
against
them
,
Hab
,
2.
9
Wo
be
vnto
him
that
coueteth
an
euill
coue
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
Pride
is
the
originall
of
sinne
,
and
he
that
hath
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
Publicane
.
In
these
we
may
easily
see
Iohn
Baptist
,
yet
behold
his
wonderfull
humility
:
hee
answered
to
the
Iewes
in
negatiues
,
humiles
corde
sunt
domus
tuae
.
O
how
high
art
thou
O
Lord
,
yet
the
humble
in
heart
are
thine
house
.
O
that
these
proud
peacockes
would
set
before
their
eyes
the
example
of
the
Sonne
of
Who
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
.
)
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
.
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.
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
reddant
,
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
reasons
,
1.
Cor.
6.
The
summe
whereof
is
:
By
whooredome
great
iniury
is
done
to
Christ
our
head
,
to
whom
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
,
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
,
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
.
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
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
.
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
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
.
Whoso
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
.
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
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
Whom
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
Helmet
:
Take
the
Helmet
of
saluation
,
vers
.
17.
It
is
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
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.
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
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
nulla
mala
exterius
quae
tolerat
sentit
,
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
Matthew
.
chap.
4.
in
his
encountring
with
the
Diuell
.
When
he
tempteth
vs
to
pride
,
drawe
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
of
Christ
,
and
of
God
,
Ephes.
5.
5.
If
hee
tempt
to
adultery
,
lay
at
him
with
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
,
This
same
is
very
God
and
eternall
life
,
1.
Ioh.
5.
19.
and
his
bloud
clenseth
vs
from
all
sinne
,
1.
Ioh.
wee
are
not
iustified
by
faith
only
,
let
vs
draw
this
sword
against
him
,
saying
:
Whosoeuer
beleeueth
in
him
shall
not
perish
,
but
haue
euerlasting
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
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
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
.
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
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
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
.
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
.
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
,
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
,
similium
similis
est
ratio
,
of
like
things
is
the
like
reason
.
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
,
and
some
to
dishonour
,
2.
Tim.
2.
The
third
part
Then
came
the
seruants
of
the
housholder
and
said
vnto
him
:
Maister
▪
sowedst
not
thou
good
seed
?
From
whence
then
hath
it
tares
?
vers
.
27.
Here
is
thirdly
contained
the
question
of
the
seruants
concerning
the
rooting
vp
of
the
tares
,
ioyned
with
an
admiration
:
Sowedst
not
thou
good
seed
?
The
Protasis
or
proposition
is
:
euen
as
the
housholder
would
not
that
the
seruants
should
pluck
vp
the
tares
,
but
that
they
should
grow
together
till
the
time
of
haruest
.
Apodosis
:
So
wicked
men
and
heretikes
shal
euer
be
in
thevisible
Church
vntill
the
end
of
the
world
,
when
they
shall
be
separated
and
vtterly
rooted
Augustine
)
are
such
Christians
as
are
carryed
with
a
Prosopopoeia
.
verse
.
28.
In
that
the
seruants
wondred
at
the
increase
of
the
tares
,
we
are
taught
the
iust
cause
of
admiration
is
giuen
to
the
godly
(
if
they
duly
consider
)
how
so
many
tares
of
vices
should
spring
vp
in
the
Lords
field
?
from
whence
are
so
many
impieties
,
false
religions
,
monsters
of
iniquities
,
so
many
periuries
,
blasphemies
,
adulteries
,
among
men
professing
Christianity
?
This
the
Prophet
in
the
person
of
God
admireth
,
Esay
.
5.
when
after
he
had
described
Gods
goodnesse
and
diligence
in
dressing
his
vineyard
,
hee
saith
:
What
could
I
haue
done
any
more
to
my
vineyard
that
I
haue
not
done
?
Why
haue
I
looked
that
it
should
bring
forth
grapes
,
and
it
bringeth
forth
wilde
grapes
?
And
Ieremy
.
2.
21.
Yet
I
had
▪
planted
thee
a
noble
vine
,
whose
plants
are
all
naturall
▪
how
then
art
thou
turned
into
the
plants
of
a
strange
vine
?
From
whence
hath
it
so
many
tares
,
seeing
that
sinne
fighteth
against
Almighty
God
,
of
whom
wee
receiue
all
good
things
,
and
in
whom
we
moue
,
liue
,
and
haue
our
being
,
from
whence
then
are
so
many
tares
?
If
nothing
bee
so
hurtfull
vnto
man
as
sinne
,
if
of
sinne
cometh
death
and
eternall
damnation
:
if
of
sinne
proceedeth
all
miseries
and
plagues
in
this
life
,
why
are
men
so
easily
induced
to
sin
?
from
whence
are
these
tares
?
If
Animal
rationale
,
a
reasonable
creature
.
If
man
then
be
a
reasonable
creature
,
what
should
be
more
agreeable
to
the
law
of
nature
,
then
to
frame
his
life
according
to
the
rule
of
reason
▪
But
if
sin
be
not
onely
against
the
law
of
God
,
but
also
contrary
to
the
light
of
reason
,
how
should
a
reasonable
creature
commit
daily
and
hourely
so
many
sins
?
Why
(
I
pray
you
)
did
the
Son
of
God
take
vpon
him
our
flesh
?
why
did
he
preach
,
teach
,
do
,
and
suffer
many
great
things
?
was
it
not
that
he
might
destroy
the
works
of
the
diuell
?
and
what
are
the
workes
of
the
diuell
,
but
sins
?
and
why
gaue
he
himselfe
for
was
it
not
that
hee
might
redeeme
vs
from
all
iniquity
,
and
purge
vs
to
be
a
peculiar
people
vnto
himselfe
,
zealous
of
good
workes
?
They
therefore
that
serue
sin
,
what
doe
they
else
but
crucifie
againe
to
themselues
the
sonne
of
God
,
and
make
a
mocke
of
him
.
Heb.
6.
6.
From
whence
then
are
these
tares
?
from
whence
is
this
aboundance
of
iniquity
in
the
world
?
how
are
men
so
easily
seduced
by
Sathan
to
receiue
this
pestilent
tare
into
the
ground
of
their
hearts
?
And
surely
so
great
at
this
day
is
the
corruption
of
Christian
manners
,
that
as
in
the
time
of
pestilence
we
do
not
so
much
wonder
at
them
that
dye
,
as
at
them
which
remaine
aliue
:
so
now
adaies
we
may
not
so
much
maruell
at
hose
that
liue
wickedly
,
as
at
the
gody
,
[
man
]
signifieth
humanity
.
And
as
God
so
wing
the
good
seed
is
called
a
man
,
so
the
diuell
sowing
his
tares
,
is
here
termed
aman
,
not
that
hee
is
a
man
,
sequia
humanitatem
simulat
,
because
he
Eue
,
as
if
he
tendred
her
good
and
wished
her
felicity
.
The
like
cra
he
vsed
in
tempting
of
Christ
,
speakin
friendly
vnto
him
:
but
better
(
saith
S●lomon
)
are
the
wounds
of
a
friend
,
then
t●…
kisses
of
an
enemy
.
He
knoweth
that
he
can
effect
little
if
hee
walke
vnmasked
and
therefore
hee
reacheth
his
poyso
vnder
the
colour
of
goodnes
.
But
tal
heed
of
him
,
he
is
the
enuious
man
.
H
resembleth
a
thiefe
in
subtilty
,
whic
knocketh
at
thy
dore
in
the
night
,
thou
askest
who
is
there
,
hee
changeth
his
name
,
altereth
his
voice
,
pretendeth
to
the
enuious
man
hath
done
this
,
these
are
the
prints
of
his
feet
,
he
hath
beene
heere
,
learne
to
know
him
ex
vnguibus
Leonem
,
as
the
Lyon
by
his
pawes
.
Ostium
iniquitatis
,
the
doore
of
iniquity
:
for
by
it
death
entred
into
the
world
.
By
this
was
Iacob
vexed
of
Esau
,
Ioseph
sold
of
his
brethren
,
Dauid
persecuted
of
Saul
,
Christ
deliuered
to
the
Iewes
.
Tolle
inuidiam
(
saith
Augustine
)
&
tuum
est
quod
habeo
,
&
meum
est
quod
habes
.
Take
away
enuy
,
and
that
which
I
haue
is
thine
,
and
that
which
thou
hast
i
mine
.
He
that
toucheth
pitch
,
shall
bee
defiled
therewith
,
and
a
little
leauen
leaueneth
the
whole
lumpe
.
Vuaque
conspect
a
liuorem
ducit
ab
vua
:
one
rotten
grape
corrupteth
the
2.
whole
cluster
.
Res
maximi
pretij
est
inter
malos
laud
abiliter
conuersari
.
It
is
a
thing
of
great
price
to
liue
laudably
among
wicked
men
.
And
as
it
is
a
great
sin
inter
bonos
,
bonum
non
esse
,
not
to
be
good
,
conuersing
among
good
men
:
So
it
deserueth
great
praise
,
1.
bonum
inter
malos
extitisse
,
to
be
good
,
liuing
among
wicked
men
,
saith
Gregory
.
Flye
therefore
the
society
of
wicked
men
,
and
feare
rather
least
they
shall
peruert
thee
,
then
that
thou
shalt
conuert
them
.
Greg.
Hom.
12.
in
Eze.
Out
of
the
28.
verse
I
note
,
that
it
was
well
said
of
Gregory
:
Zelum
animarumesse
sacrificium
deo
omnipotenti
,
The
zeale
of
soules
is
a
sacrifice
to
Almightie
God
:
yet
all
zeale
is
not
to
bee
reputed
such
a
sacrifice
,
as
it
is
plaine
by
the
example
of
these
seruants
,
which
with
an
in
tempestiue
zeale
would
haue
plucked
vp
the
tares
.
Such
was
the
zeale
of
Iames
Iohn
,
Luke
.
9.
against
the
Samaritanes
.
Let
the
godly
learne
heere
alwayes
to
retaine
a
holy
zeale
,
but
let
it
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ioyned
with
the
knowledge
of
God
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
vnto
ignorance
,
an
inconsult
,
The
fourth
and
last
part
.
But
he
said
nay
,
least
while
yee
go
about
to
gather
the
tares
,
yee
plucke
vp
also
with
them
the
wheate
,
let
both
grow
together
vntill
haruest
,
and
in
the
time
of
haruest
,
I
will
say
to
the
reapers
:
Gather
yee
first
the
tares
,
and
binde
them
in
sheaues
to
burne
them
:
but
gather
the
wheate
into
my
Barne
,
vers.
29.
30.
The
last
part
expresseth
the
answer
of
the
Housholder
,
concerning
the
time
when
God
shall
finally
separate
&
diuide
the
elect
from
the
reprobate
,
and
the
different
state
of
them
both
.
Protasis
:
Euen
as
at
the
time
of
haruest
the
tares
are
bound
together
in
sheues
to
bee
burnt
,
but
the
wheate
is
gathered
and
put
into
the
barne
.
Apodosis
▪
So
at
the
end
of
the
world
,
all
infidels
,
impenitent
sinners
,
workers
of
iniquity
,
and
all
things
that
offend
,
shall
bee
vtterly
rooted
vp
by
the
Angels
,
and
cast
into
eternall
fire
for
euer
to
bee
tormented
.
But
the
elect
and
faithfull
shall
be
gathered
into
life
eternall
,
and
shall
enioy
euerlasting
felicity
in
the
kingdome
of
their
heauenly
Hierome
)
is
more
prone
to
mercy
For
hee
will
not
the
death
of
a
sinner
,
but
that
hee
conuert
and
liue
,
Deus
opus
misericordiae
cito
facit
,
(
saith
Chrysostome
)
God
sheweth
The
idolatrous
Gentiles
in
old
time
were
wont
to
say
in
praise
of
their
false
pedes
laneos
ad
vlciscendum
,
woollen
feet
in
coming
to
vengeance
oftentimes
against
sinners
,
who
notwithstanding
hath
pedes
alatos
,
winged
feete
,
in
shewing
mercy
,
and
conferring
benefites
vpon
men
.
But
consider
here
,
and
with
a
feeling
heart
consider
,
that
how
much
the
greater
is
his
lenity
in
expecting
thy
conuersion
,
so
much
the
heauier
shal
be
his
seuerity
when
it
falleth
:
which
the
very
heathen
by
experience
wel
perceiued
,
as
it
appeareth
by
the
saying
of
Valerius
:
2.
Diuina●ra
lento
quidem
gradu
ad
vindictam
procedit
,
sed
tarditatem
grauitate
supplicy
compensabit
,
Valer.
lib.
1.
cap.
2.
The
wrath
of
God
cometh
with
a
slow
pace
to
vengeance
,
but
his
slownesse
hee
recompenceth
in
21.
bow
,
and
made
it
ready
;
and
Gregory
giueth
the
reason
:
Because
the
bow
(
saith
hee
)
the
more
it
is
drawen
,
with
the
greater
violence
it
sendeth
forth
the
arrow
:
So
the
day
of
reuenge
,
the
longer
it
bee
deferred
,
the
more
strict
shall
the
iudgement
be
when
it
cometh
.
The
Adamant
,
which
of
all
stones
is
the
hardest
,
if
it
bee
broken
,
it
is
dissolued
into
so
small
a
dust
,
that
it
cannot
be
discerned
:
So
Gods
patience
is
like
the
Adamant
,
it
may
for
a
while
suffer
the
wicked
to
follow
their
sins
:
but
in
the
day
of
vengeance
the
fire
of
his
wrath
will
breake
forth
,
hee
will
let
loose
all
the
raines
of
his
fury
,
and
be
reuenged
vpon
his
enemies
.
O
let
this
consideration
stirre
vp
all
carnal
,
secure
,
&
carelesse
liuers
,
which
without
any
feare
drinke
iniquity
like
water
,
let
this
rowse
them
vp
out
of
their
deadly
lethargy
,
&
dangerous
sleepe
of
security
,
that
yet
at
length
this
long
sufferance
of
God
,
may
allure
them
to
repentance
,
least
through
the
hardnesse
of
their
hearts
,
they
heape
vnto
themselues
wrath
against
the
day
of
wrath
,
Romans
.
2.
when
the
42.
Secondly
,
not
of
the
publicke
execution
of
iustice
of
the
Magistrate
against
malefactors
;
but
of
the
priuate
,
intempestiue
,
and
preposterous
zeale
of
certaine
men
.
For
the
Magistrate
,
for
the
punishment
of
offenders
lawfully
conuicted
,
beareth
not
the
sword
in
vaine
,
Rom.
13.
It
is
the
duty
of
the
ministery
to
labour
to
plucke
vp
the
tares
,
and
all
offences
,
not
by
the
sword
,
but
by
the
preaching
of
the
word
:
for
this
was
the
Apostles
charge
,
2.
Timothie
.
4.
2
▪
Preach
the
word
,
be
instant
in
season
,
and
out
of
season
,
improue
,
rebuke
,
exhort
,
manifest
wicked
and
scandalous
liuers
,
least
by
their
euill
examples
they
And
to
the
ciuill
Magistrate
it
appertaineth
,
as
iustice
requireth
,
to
vse
the
sword
for
the
taking
away
of
euill
Timothie
,
2.
Timothie
.
2.
24.
25.
26.
and
that
to
this
end
:
Prouing
if
at
any
time
God
will
giue
them
repentance
,
that
they
may
knowe
the
truth
,
and
come
out
of
the
snares
of
the
diuell
.
For
he
that
is
wicked
And
if
wicked
men
bee
not
patiently
suffered
,
they
will
neuer
come
to
a
laudable
change
(
saith
S.
Augustine
.
)
Itaque
si
euulsi
fuerint
,
simul
etiam
triticum
eradicabitur
,
quod
futuri
essent
si
eis
parceretur
.
If
therefore
they
bee
plucked
vp
,
the
wheate
together
will
be
plucked
with
them
,
which
wheate
the
wicked
also
might
be
,
if
they
had
bene
spared
.
Gregory
)
They
shall
bee
cast
into
the
lake
that
burneth
with
fire
and
brimstone
for
euer
Apoc
21.
Into
eternall
fire
,
Matth.
25.
Where
they
shall
haue
nor
est
day
nor
night
,
Apocalips
They
shall
bee
punished
with
euerlasting
perdition
from
the
presence
of
God
,
and
from
the
glory
of
his
power
.
They
shall
bee
cast
into
vtter
darknesse
,
there
shall
be
weeping
,
and
gnashing
of
teeth
.
Mat.
22.
They
shall
say
vnto
the
Mountaines
,
fall
on
vs
,
and
hide
vs
from
the
presence
of
him
that
sitteth
vpon
the
throne
,
and
from
the
wrath
of
the
Lambe
,
Apoc.
6
There
shall
be
fire
inquenchable
,
Lastly
,
out
of
the
thirtie
and
forty
three
verses
,
the
sweet
and
most
comfortable
promise
of
the
ioyes
in
the
life
eternall
,
is
confirmed
by
our
Sauiour
vnto
his
faithfull
and
elect
children
.
They
shall
bee
gathered
as
the
good
wheate
into
the
barne
of
their
heauenly
Father
,
and
so
shall
they
be
euer
with
the
Lord
,
1.
Thessalonians
4.
17.
Then
shall
they
shine
as
the
Sunne
in
the
kingdome
of
their
heauenly
Father
,
vers.
43.
as
the
brightnesse
of
the
firmament
,
Daniel
.
12.
3.
O
sweete
consolation
!
the
godly
then
through
the
angust
straites
of
this
mortall
life
,
passe
to
the
August
and
ample
glory
:
by
death
they
are
not
so
much
consumed
,
as
consummated
:
Death
to
them
is
to
bee
reputed
not
so
much
a
graue
,
as
a
gaine
:
when
death
doth
launce
,
their
hearts
doe
laugh
:
a
blessed
and
true
life
followeth
such
a
death
,
according
to
this
of
the
Poet
:
Frigida
mors
vitam
,
mortem
rapit
altera
vita
:
Mors
vanae
vitae
finis
,
origo
bonae
.
Cold
death
takes
life
away
,
True
life
yet
death
subdues
,
Death
ends
this
brittle
life
,
Whence
happy
life
ensues
.
Why
then
should
not
the
godly
,
most
cheerefully
,
and
with
a
zealous
heart
,
cry
out
with
a
learned
Father
:
O
mortem
beatam
,
quae
vitam
etsi
adimit
,
non
tamen
perimit
,
adimit
quidem
,
sed
ad
tempus
,
restituendam
in
tempore
,
duraturam
sine
tempore
!
O
blessed
death
,
which
though
it
taketh
away
our
life
,
yet
it
doth
not
destroy
it
,
it
taketh
it
away
for
a
time
,
to
be
restored
in
time
,
to
indure
without
time
.
It
is
sowen
heere
in
corruption
,
Let
vs
striue
therefore
(
good
brethren
)
to
bee
the
good
wheate
in
this
life
,
that
in
the
life
to
come
we
may
bee
gathered
into
to
the
Lords
Barne
of
euerlasting
blessednesse
:
which
God
grant
,
for
the
merits
of
his
Sonne
Iesus
Christ
,
to
whom
with
the
holy
Ghost
be
all
honour
and
glory
both
now
and
for
euer
.
Amen
.
FINIS
.