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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	glory_n	grace_n	lord_n	4,464	5	3.7966	3	true

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

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

the sword for the taking away of euill doers Exod. 21. Leuit. 24 Deut. 12. 19. 21. Rom. 13. 4. Otherwise wicked men are to be tollerated with lenity in the congregation of the godly and not by and by without discretion to bee plucked vp as this Householder heere teacheth who forbade his seruants to pull vp the tares The same Apostle counselleth 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 to day may perhaps to morrow bee conuerted 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 There remaineth a last iudgement and eternall punishment for the reprobate when the tares shall bee bound together and cast into eternall fire that is Pares paribus sociare vt quos similis culpa coinquinat paretiam poena constringat To sociate like with their like that they that haue beene polluted with the same sinne may bee tormented with the same punishment saith Saint Gregory They shall bee cast into the lake that burneth with fire and brimstone for euer Apoc 21. Into eternall fire Matth. 25. VVhere they shall haue nor est day nor night Apocalips 14. 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 the worme immortall howling lamentable stinke intollerable aspect of diuels horrible the wrath of God implacable the malice of the tormentors insatiable desperation insuperable and death eternall O then beloued that this golden sentence were ingrauen in our hearts that it neuer might bee forgotten Momentaneum est quod hic delectat aternum quod illi● excruciat The thing which here delighteth vs is but momentanie short and fading but the punishment for these short pleasures of sinne in the life to come are eternall and neuer shall haue an end 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 but it shall rise againe in incorruption They that sow heere in teares shall reape there in ioy There shall bee eternall health and healthfull eternitie secure tranquilitie and ioyfull securitie happy eternity and eternall felicity The ioy of that life shall neuer decrease nor the loue euer waxe cold such a blessednesse as the eye hath not seene the eare hath not heard neither hath entred into the heart of man It surmounteth all speech exceedeth humane sence and goeth beyond all our desires 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 The generall diuision The particular diuision The first part Tit. 2. 14. Ioh. 15. 8. The kingdome of heauen what Luk. 17. 12. Rom. 14. 17 Psal 8. 4. Dan. 7. 13. 1. Pet. 1. 23 Ioh 1. 12. Obser and doctrines Gen. 8. 21. Luke 3 8 1 Cor. 3. 9. 2 Tim. 4. 2 Phil. 2. 13. Ioh. 15. 16. Sene● Heb. 6. 7. Deut. 32. Amb super Luk. 3. Against ingratitude Esay 1. 1. 3 An example Simile Elianus 〈◊〉 hist lib. 5. Wis 16. 29. Seneca de benefic Eras apoph lib. ●… Euseb Chrys hom 1. act 1. Hier. in epist ad Neop 1. Cor. 2. 1. 3. Ber ser 16. in Cant. Psal 78. 2. The secōd part The tares what Obseru doctrine Chrysost in Mat. 1 Pet. 5. 8. Iob. 1. 6. Apoc. 12. 12. The Diuell three maner of wayes hindreth the fruit of the word The definition of sleepe Two things to be considered 2 Cor. 6. 1. Simile Hob. 12. 15 Verse 12. Eph. 4. 14. 1 Ioh. 2. 11. Eph. 5. 12. Luk. 12. 19. 1. Pet. 5. 8. Pro. 22. 13. Mar. 13. 37. Luk. 12. 39. 1 Thes 5. 5. 6. Luk. 12. 36 Luk. 12. 40. Eccles 22. Simile Apo. 16. 15. Matth. 25. Luk. 12. 37. Apoc 3. 3. Simile In how many respects this negligence is hurtfull Similiun congeries Luk. 14. 16 Old father Time hath haity locks before but not behind Cato Ioh. 9. 4 2 Cor. 6. 2 2 Thes 5. 6. The third obseruatiō Iamees 4. Ephes 6. Simile Obser 4. Augustine Greg. lib. 32 moral cap. Isidor lib. 3. de summo bano 1 Pet. 5 Ephes 6. Iames 4. Ser. 12 sup Psal 91. Simile Ibid. Ser. 11 Laert. lib. 1. Obseru 5. Two causes of all euill Lib 1 de summo bono cap. 2. Ioh. 8 Eze. 33. 11 God not the author of euill Obiect Exod. 4. 21 Exod. 11. 10 Answer Aug. con Faustum Obseru 6. Iefoelix lolium ●●…r steri●●●●minant●● au●●e Virg. Hos 5. 1. Prou. 29. Mab. 2. 9. 11 12. Eccles 10 14. 1. Pet. 5. 5. Iames 4. Matth. 11. Ioh. 19. 20 21. Augustinus super Ioau In Epist Phil. 2. 6. 7. 8. Augustiue In corpore Lentum protrahit heu moriens qua carperis hectice febrim Iob. 20. Reasons why wre should flye fornicatiō The horriblenesse of this sinne Ephes 6. 14 Casling two-fold 1. Pet. 5. 5. The first part of the armour 1 Tim. 1. The secōd part The Breast-plate of righteousnesse 1 Ioh. 3. 9. Luk. 12. 35. The third part our feet shod The fourth part of the armour 2 Sam. 11. 1 Pet. 5. 5. 1 Ioh. 5. 4. Question Answer The fifth ●rt 1. Thes 5. 8. Rom. 8. 24. Aug. super Psal 3. Greg. in mora The sixth part of this armour The word of God Mat. 4. 1. Pet. 5. Ephes 5. 5. 1 Cor 6 10 1. Ioh. 5. 19 1 Ioh. 1. 7. Ioh. 3. 16. Rom 3. 28 Math. 28. 6 The seuēth part of this armour Esay 29 Obseru 6. Aug. de bapt lib. 5. 1. Cor. 1. 5 c. Cyprian lib. 3. Epist 38. 2. Tim. 2. The third part Aug in quest super Mat. Prosopopoeia is a faining of a person to speake Obseru doctrine Esay 5. 4. Ier. 2. 21. Aug. in Rom. 7. Tit. 2. 14. Heb. 6. 6. Simile Obseru 2. Note the subtilty of Sathan Mat. 4. Mark 1. 12 Luk. 4. 8. Simile The Diuell contrary to Christ Obseru 3. The gate of iniquity Enuy a diuelish sin The bane of charity Augustine The corruption of health Obseru 4. Eccles 13. 1 Cor 5. Iurenal Sa. 2. Greg. Mor. lib. 1. Greg. Hom. 12. in Eze. Luke 9. 54 Rom. 10. 2 The exposition Obseru doctrines Hiero● Ezech. 33. Chrysost super Mat Lactantius Valer lib. 1 cap. 2. Psal 7. 12 Greg. M●r. 19. cap. 21. Rom. 2. Vers 29. 30 A question Answer Rom. 13. 4 2 Tim. 4. 2. 1 Cor. 5. 5. 1 Tim. 1. 20 Exod. 21. Leuit. 24. Deut. 12. 19. 21. 2 Tim. 2. 24. 25. 26. Nisi patienter cum mali sunt tolerentur ad laudabilem mutationem non perueniunt c. Aug. quest in Matth. Ex vers 30. 41. 42. Obseru 5. Gregorius Apoc 21. Matth. 25. 2. Thes 1. Math. 22. Apoc. 6. Aug. Ser 26. ad frat in Erem 1 Thes 4. 17. Dan. 12. 3. 1 Cor. 15. Psal 126. 1 Cor. 2. 9.