ANTIDOTON: OR A SOVEREIGN REMEDY AGAINST SCHISM AND HERESY: Gathered to Analogy and proportion of Faith, from that Parable of tars. MATTH. 13.  Aug. ep. 3. Nullorum disput. etc. 
We ought to have no men their disputations (although men Catholic and praise worthy) in that count as we have the Canonical Scriptures: so that it should be unlawful for us to improve and refuse some things in their writings, if happily we find that they thought otherwise then the truth hath. Such a one am I in other men's writings, and so would I have others to understand of my writings.  
LONDON Imprinted by john Wolf. 1600.   

Principal positions proved in the discourse of the Parable.  

1 That the kingdom of heaven (Math. 13.24.) it is not used for the state of the world, but of the new Testaments Church.  
2 That the Church is Catholic, and in some measure ever visible in this life.  
3 That the Church of Christ was planted here in England, in the Apostles times: and continued notably uncorrupted till about, Anno Domini. 600.  
4 That Antichristianitie (or the mark of the beast) it is not considered in separable accidental corruption in faith or manners: but in that is essential and fundamental.  
5 That the tars in this Parable are wicked within the Church, and visible to the governors thereof.  
6 That the tars are only such wicked as cannot with Churches peace and safety be pulled up.  
7 That such tars are of holy policy to be permitted: and yet no defilement to spiritual communion.  
8 Brounistes outward ordination, proved more against Christ's rule, than ever any was before.  
9 That difference of torment and measure of glory, abideth the damned and saved.    

TO THE RIGHT HONOURABLE HIS VERY GOOD LORD, SIR EDMUND ANDERSON KNIGHT, Lord Chief justice of her majesties court of the common Pleas.  
THree mighty men, bringing of 
a 2. Sam. 2●. 16.17.  bethlehem's waters unto David, he powers it forth before the Lord (not quenching bodies thirst therewith) because it was purchased with lives hazard. Unto your Lordship I humbly present a moiety of waters drawn from mystical bethlehem (the house of Bread, the Church of Christ jesus) and they not purchased with less than the hazard of my body and soul's salvation. If your Lordship shall deem it good they be powered forth before the Lord for erudition to the soul, it is that I covet, and which some thirsty souls desire with great appetite. Duty calleth me to offer it, and the experience I have of your Lordship, tendering my good, it emboldens my presentation.  

b Pythag. in his golden Epiks: the very exordium.  Pythagoras' having instituted his Pupil in the first place to worship (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the immortal God; he in the second place enjoineth that he reverence (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) preexcelling Heroiks. Which Heroical Personages are of ancient hesiod couched in his fourth age (
c Hesiod in his opera and Die.  after them of Gold, Silver, Brass: but before that of iron obdured) and determined for such, as had care of executing judgement and justice by Land and Sea: maintaining and upweilding the same by magnanimous and martial valour: for the which they are termed there, Semi-Dijsts: but in sacred writ, 
d Psal. 82.1.6.7.  Gods: because his word is 
e john. 10.34.35.  committed to such in his Church.  
When I remember the union of your Lordship's house with that of the right Woo. Moon-suns (a family to whom I have owed much from my young years) I then methinks see Wisdom and War conjoined: without either of which, no common wealth can endure: and by the continuance of both which, my simplicity hath been sheltered, and my innocency shielded. So that I (if any) have cause to avow allegiance (not Tam Marti quam Mercurio, but) to the Christian subjects of Wisdom and Valour. The schedule I present, it is an exposition of that 
f Mat. 13 24. etc.  Parable of tars, propounded by our Lord and Master Christ jesus. Wherein is considered, first, the glorious estate of the New-testaments Church, first planted throughout the world by the ministery of the Apostles: then secondly, the corruption thereof through Ministers sleepy negligence: yea, the corruption so deeply settled therein, as well it might be in these latter times Reform, but never quite purged of visible evil (nor Replanted) until the Son of man in his great day of harvest, do that by the ministery of his Angels. A doctrine so necessary, as without the knowledge thereof, a man shall either rush on the error of the right hand (through desperate un-bridled Zeal) or on that on the left hand, through a frozen cold security.  
Such being my duty, and such my presentation, I humbly so remain  
Your Lordship's dutiful Suppliant, HENOCH CLAPHAM.   

TO ALL SUCH SPECIALLY, AS whose souls distressed with our age's controversies, do desire resolution drawn from reason and experience.  
IF he be accursed by the law, 
A notable Motive to the publication hereof.  that sets the blind out of his way, what better is his state that heareth the word of an oath, and (though he can) will not give in testimony of the truth? Sure, he shall bear his iniquity. These two laws have enforced me, first publicly to preach; then secondly to publish the sequel in print. And so much the more, as the former two decrees of mount Zion, they concern nearer than many.  
In my first looking after religion, 
A ground of the Author's aberration.  my lot was to associate such only, as only tasted and affected another kind of ministery, which (as they said) yet we had not in England. And that they termed the ministery of Pastor, Doctor, Elders, Deacons, Widows, due to every particular Church. Those words I soon learned: as also, that the Pastor was to exhort, the Doctor to teach or deliver doctrine, the Elders to govern and exercise the disciplinall censures in common with Pastor and Doctor, the Deacons only to attend poor and love-feastes, the widows to wait on the sick.  
That platform once swallowed, I then was easily persuaded that our Bishops, their Ordinations and all ministery standing under them, it was Antichristian, and an Image of the beast. And look how many corruptions, so many marks of the beast, which whosoever received in forehead or hand, even all such should drink of the cup of the wine of God his wrath.  

The author's voyages, yet he could be resolved.  All this so hanging together, except I would practise contrary to my persuasion, (as many deceitfully have done) out of the land I must, as I loved my liberty. I did so. First into the Low-countries I went, Afterwards into Scotland. After that again into the Low-countries. Then again into Scotland: And once again into netherlands, etc. Sometimes haled by this faction, sometimes pulled by that faction. But (the Lord being merciful unto me) howsoever I was notably distracted about external Church-government, yet (as all my printed books will testify) I kept me ever fast unto the main point, that is, 
The time when, and Bishop by whom he was ordained to Presbyteral function.  unto the foundation of the Gospel, I had before here received: and had in Lancashire for some two years publicly ministered, being before (now some nine years since) ordained fully thereto by Bishop Wicham then Bishop of Lincoln.  
About some five years since, it pleased God to give me an earnest desire to search antiquity, 
A means for his settling and reducement.  if happily that way I might find any assured footing of scriptures sense, touching external Church orders. Together with this desire, the Lord afforded me plenty of books, first in Scotland, after in netherlands. The more I read those writers that lived in the first 400 years, the more I perceived the former scales to fall from mine eyes. And as the light of the faithful increaseth till it be perfect day; so, together with my last return for England, the foggy mist was risen and fled, the Sun of righteousness shined upon me: and that (to the praise of God be it spoken) in such evidence of scripture, as I hope myself enabled to draw (as on a table) an evident Idea and shape of that miscarrying way, if so men will weigh it in simplicity of spirit. Yet this must here be done but briefly according to the nature of an epistle.  

Pastors and Doctors, their late description of offices, too to fantastical and new.  Pastor and Doctor are distinguished by them (from Rom. 12.7.8.) by exhortation and doctrine. The Doctor is to be first exercised in doctrine, the Pastor in the second place is to exhort from that doctrine. From hence then must needs follow: first, that the Doctor is above the Pastor; seeing the Pastor but buildeth upon the doctrine of his Doctor: Even as the Apostles laying the foundation, than were in an higher office than the Evangelists or Pastors that but builded on the Apostles ground. And for this consideration, the Apostle Paul would not work upon others building. The order then must be thus; Doctor, Pastor. And in Rom. 12.7. Doctrine indeed is put before exhortation. Secondly, if doctrine and exhortation distinguish them, than it shall be as verily sin for the Doctor in his exercise to meddle with exhortation, or for the Pastor to meddle with doctrine, as it was for Vzzah an inferior Levit to touch the Ark of God (though in a danger to fall) which meddling with the Ark distinguished Aaron's family, from the other two levites. Thirdly, than it skilleth not though the Pastor be a man of no learning (for all the learning to speak of, lieth in a delivery of the scriptures natural sense, with a drawing out of his proper doctrines) and to exhort, is so far inferior to doctrine, as the application of the medicine (to a seen sore) doth utter no such knowledge, as the provision and composition of the medicine. If they say, the Pastor is to exhort, but not only, he may also teach: the like (say I) with as good reason may be spoken of the Doctor, not only to teach, but principally. Which toyish order of teaching & exhorting, as no reformed Church abroad is acquainted with it (for they acknowledge no sole Doctor, but of the schools) so their distinction of Not only, but principally, as it may be used likewise in the following offices, so let us see how much it maketh for them.  
The Elders they distinguish by Ruling (from 1. Tim. 5.17.) as the Pastor and Doctor, 
Their Lay-Elders as fond.  by the word and doctrine. Here say they, are both sorts of Elders: Rulers in the first place, teachers in the second. First, touching the terms (word and doctrine) doctrine being only that which is drawn from the word, here so is no speech of the Pastor and his exhortation: and so no double honour for the Pastor. Secondly, if by Ruling in the first place, be meant only a governing of the Church without doctrine, than the deliverer of the word and doctrine last mentioned, he must be debarred Rule▪ rule appertaining to the first; doctrine, to the second. If it be replied, that the Pastor and Doctor also are to rule though not principally: so others may aswell reply, the Elders are not only (though principally) to be exercised in Ruledome, for they also may teach. That the Elders might only rule, not teach; though they make him a Bishop (in english Overseer) yet they will understand him under the word Deacon: for thus it is in the demonstration of discipline.  

An inartificial division in the Demonstration of Di●●.  Offices simple are 

Bishop's 

Pastors  
Doctor's    
Deacons or Church-seruants 

Overseers  
Distributors.      
Mark well, how first he maketh two sorts of Bishops (Pastors and Doctors) then two sorts of Deatons; Overseers and distributors. First, a right plain man may observe, that to make an Overseer (or governing Elder) to be a Church-seruant, it is very ridiculous. Secondly, to make Bishops one in the first division, & Overseers another in the second division: it is to make a difference between I and I: that is, a difference where none is. For Bishops and Overseers are all one: Bishops being the Greek word, and Overseers the English. The division so of the offices, not only void of divinity and art, but also of very common sense. Yet a correction due to the sons of God, when they seek to bring in their own inventions. But to what purpose have they thrust the word Overseer under the word Deacon? Because forsooth in 1. Tim. 3. they would not understand the office of Elders in the word Bishop: because it is there required, that every Bishop (or Church overseer) he should be Apt to teach: and they would have Elders of another stamp. Whereas that in 1. Tim. 3.1.2. (together with Act. 20.17. where Elders are by vers. 28. expounded Overseers or Bishops, on all which the Apostle enjoineth teaching as he before had) it plainly evinceth, that all Overseers are to be exercised in teaching. By both which plain places, that more obscure place in 1. Tim. 5.17. (They that rule well are worthy double honour, specially they that tire themselves in the word and doctrine) it must be understood, either of one and the same sort of Elders in the Church; whereof all deserving well, some (by reason of more travail) deserve better: or else (whereto I rather condescend) the first is spoken of Overseers to a particular Church: the latter (for Kopiontes importeth we ari●omenes by traveling to and fro, as in john, Ch. 4. vers. 6.) it implieth such Elders as Paul, john, Peter, & others that traveled from place to place, having care over many churches.  
Touching the Deacons (who are to be employed only in and about the poor and tables) I take that only were better (as before) turned into principally: 
Their Deacon mutilation.  and that by reason of more sufficient teachers present, as also such occasion about the tables and poor, as was in jerusalem at the time of their first institution. But that there is no time nor place for the Deacon to preach and baptise, the scripture affordeth not that. The contrary appeareth in Philip, preaching and baptizing in Samaria, before the Apostles came thither to promove him into an Evangelists place: or yet the Angel had called him to any business with the Eunuch. Besides, seeing the scripture requireth such a one to hold the mystery of faith, to be full of the holy ghost, and of wisdom, it plainly argueth, it is, because he may assist in that business. And seeing (by all probability) those seven Deacons were of the 70 disciples (for then they were in that Church; and be sure that the people would choose the best) it cannot be avoided, but Deacons must be fitted that way: that so ministering well, they may be preferred in time to a greater degree.  
For the Widows in 1. Tim. 5. 
widows too childishly concluded from Rom. 12.8.  there is no controversy: but that they should be concluded from Rom. 12.8. (he that is merciful) that is, worse than childish. For every child knows that He is not a She. The Brownists to cover this foppery, they say not Widows, but Relievers: that so under this new word they may steal into the Church, Widowers: so well as Widows. Yet, where it is said, they should attend on sick, as scripture speaketh of no such matter; so, if we remember that she must not be under 60. years' aged, as also one that hath no help from her kindred, it should seem to me, that she is rather received to be ministered unto, then to minister.  
Under excellent terms, thus odd inventions of men have been broached. 
How the former affected, do carry themselves towards the Author reclaimed.  First, condemning things at home which they soberly understand not: 
How the former affected do carry themselves towards the Author reclaimed.  secondly, applauding things abroad, which scripture and antiquity neither understand. Yet because first abroad, and now at home I resist those novelties according to knowledge: the Brownists abroad sparse notable untruths against me (witness those, to whom my treatise of the sin against the holy ghost is dedicated) and the seditious at home quickly sup up the evomitings of the Brownist, that so thereby they may defile me and my ministry. The Pharisee an enemy to the Sadducee; the Sadducee to the Pharisee: but both will join in one confederacy against the truth. 
An equal petition for reading the sequel.  Further than I have sound reason, I desire not to be accepted: but if my reasons be equivalent to the weights of the sanctuary, cast not the precious pearl away because of the propounders baseness. The Apostle would know no one of the Lords people (no not Christ) according to the flesh: what art thou then to hold the faith in respect of persons?  
Nine sermons I publicly and largely delivered in Southwark by London, upon the Parable of tars. That I have drawn into the compass of one sermon for thy good. Common doctrines of ordinary course I here have omitted, holding me (for the most part) unto certain grounds of controversy, by the which disquieted souls may be settled. I choose this Parable before other scriptures, because it is a ground of grounds for direction unto Church's state and condition: the very scripture which many pervert to their own ruin: and yet (ni malè memini) the first scripture whereby I recovered my standing. Pray in humility yet thou read. Read without prejudicate affection. Ponder what thou readest: But give no definitive sentence, before thou have read the whole. What here may be delivered too succinctly, that (if God will) may once be delivered more largely. Mean time, be thankful unto God for this, and help me with thy prayers.  
The Lords most unworthy, Henoch Clapham.   

Math. 13.24. Another Parable put he forth unto them, etc.  
SEeing speech is here of a Parable, it would be considered, first, whether the word carry with it more senses than one in Canonical writ: and then, in what sense it is peculiarly uttered.  
For variety of sense, I rest well resolved in that ancient collection of the Greek father chrysostom: who upon the 48. Psalm according to the Septuagints or Greeks account (for they join the 9 and 10. Psalms in one; with us and the Hebrew distinctly two: and then for keeping the number of 150. psalms, they cut the 147. psalm into two: beginning their 148. with the 12. verse, Laud the Lord O jerusalem, etc. which account the old Latin also observeth) on the same 48. psalm, he collecteth two senses from the old Testament, according to the Septuagints version: and other two senses in the new Testaments Greek: that is, four senses in the whole.  
In the old Testament, he first observeth it for a Rebuke or opprobry: as where in psalm 44. we read, Thou hast set us for a Parable, that is, for a byword or mark of rebuke. And in judges 14.14. it is taken for a Riddle: where of Samson Be-dan (sprung of Dan) it is written, Out of the eater came sweet, etc. which in vers. 12. is termed well a Riddle, but in the Greek, a Parable. In the new Testament lieth other two senses, which Hysteron proteron (for method sake) I rehearse thus. In Hebr. 11.19. (speech having passed of Abraham his offering Isaac) it is said, That from the dead he received him (En parabole) in a Parable or type; or (as we have it well) after a sort. The fourth sense is that which here in Matthew is used, and that is for a Similitude: as if he should have said, Another similitude jesus he put forth unto them. Wherein if we observe, first the party which propounds the parable; then secondly, the parties to whom it is propounded, it shall carry with it his propriety of edification.  
The propounder is jesus, in plain English, 
a Math. 8.21.  He that was appointed to save his people from their sin: appointed by God the father to save the whole Israel of God. The heroic condition of his person (essentially God, essentially man, by true distinction of natures, constituting but one person, Mediator Christ) it may cause us with more reverent attention to listen his similitude. For sentences delivered by persons of state, they ordinarily stand for Maxims of mighty consequent. And if we consider his inestimable love towards his people, that may move us more: for who will not be urged by a sweet and trusty friend? But if it be remembered, that he is not only our mighty friend, but also He, whom the Prophets call 
b Isa. 9.6.  Counsellor, and the 
c Pro. 8. & 9 Psa. 104.24.  Wisdom of God in whom the whole work of Creation rests, surely, this may be a furtherance, (not only to attention, but also) to persuasion for a ready receipt of those words of wisdom.  
Touching the parties to whom this Saviour of ours speaketh, it is the multitude, his disciples not exempted. The Parable unexpounded, is principally because of the people; concerning whom the scripture had foretold 
d Vers. 14. etc.  That in hearing they should not understand, and seeing they should not perceive, because of the fatness of their hearts, etc. So that our Saviour useth not Parables so, but when he hath warrant of scripture: nor fat hearted and insensible souls are not so spoken unto, but when scripture will be so verified upon them. Our saviours enigmatical speeches may teach us to observe the times (and so Origen and others do read, Rom. 12.11. Serving (Kairô) Time, not (Kuriô) the Lord) considering, 
e Prou. 25.11.  A word spoken in his place, is like Apples of Gold and pictures of Silver. Unto some, holy mysteries are to be sealed: but unto lean hearted disciples, and such as will not play the hogs and dogs with pearls, the written mysteries of God are to be revealed. His truths are not like Isis and Osiris mysteries in Egypt, who are to be locked up in the bosoms of their sacred priests. Indeed, the priests of spiritual Egypt do lock up all from the people in an unknown tongue, saying: that 
f Hosius de expresso verbo Dei.  The people are swine and dogs, and holy things are not to be given unto them. But no people are we to term so, who minister an outward hope (though mixed with infirmity) of being truly desirous to hear and understand, not for cavillation but for edification.  
And seeing a Parable or similitude expounded, it is the plainest doctrine or form of teaching of all others (seeing it hath allusion to common natural things, where with man is well acquainted) as also, considering with the plainness there is an eloquence natural joined for beautification thereof unto the eye of nature; it should teach all ministers herein sometimes to be exercised, as was Solomon that great preacher of Israel: for of him (carrying a representation of our jesus) it is thus written: 
g Eccle. 12.9.10.  The wiser the preacher, the more he taught the people knowledge, and caused them to hear, and searched forth and prepared many Parables. The preacher sought to find out pleasant words and an upright writing, even the words of truth. Yet, seeing Parables of themselves do not naturally conclude or prove, but only explain and illustrate doctrine already proved (even as in all schools the axiom runs: Similia illustrant non probant: Similes do beautify, but prove not) therefore Parables must be no further pressed than may be found consonant to the analogy or proportion of faith. And for this cause, they may be termed as one well termed Aliegories, namely, 
h Zuingl. on his 52 art.  Sauces which none eat alone, but for seasoning of meat. So much briefly for the term Parable, now to the matter so termed. It followeth in the text.  
Vers. 24. The kingdom of heaven is like, etc.] Every comparison consisteth (as Greekes speak) of his Protasis and Apodosis: that is, of his proposition and reddition. The proposition is the thing propounded, the reddition is the application thereof. Here we have to resolve the Parable thus: Look how it befalleth a field first sown with wheat, where into afterwards steps the enemy and scattereth his tars, etc. Even so it befalleth with the kingdom of heaven. In the 12. 
i Mat. 12.43.44.45.  Chapter of this present evangel, our Saviour propoundeth a person out of whom the unclean spirit goeth, but afterwards returneth to a stronger possession of that soul: he than applieth it to that generation saying: Even so shall it be with this wicked generation. But his method here chose, even so it shall befall the kingdom of heaven, As unto a field sown, etc. Placing that in the first place, which by the former precedent should naturally come in the second place. And this to teach us, to use and not to use a natural method: that is, to our Christian liberty herein; not to make ourselves slaves to one form, when Christ hath made us free. And yet this no cloak for ignorant babblers, who oft speak despitefully of method; not because they know what it is (for it may be they are void of all Art and learning) but because literature hath no such enemy as ignorance. But let us come unto the thing compared.  
The kingdom of heaven is like, etc.] To the sense of these words, first severally, then jointly. The word Kingdom (as is also the Hebrew and Greek) it is derived of the word King, as being the thing where about a King is exercised. And which more is, I take it to be compounded of King and Doom, (and so by contraction Kingdom) because hereabouts a King doth exercise his doom or judgement. Unto which kingdoms Constitution is required, first a King; secondly a People; thirdly Doom, judgements or laws; fourthly, an Execution thereof according to equity. Which I pass by, as ordinary common places.  
Touching the word Heaven (or rather as it is in the original 
k So the Hebrew (Shammajim) plural.  (Ouranôn) Heavens in the plural number) it is sometimes taken for the air (as when we say, Frigidum Coelum, a cold heaven, that is, a cold air: or as the birds are said of 
l Gen. 1.20.  Moses to fly in the open stretching forth of the heavens) sometimes it is taken only for stretched out spheres, globes or several circles wherein the stars be. Of which, some be termed in the Greek, 
m jude. 13.  Planets, in english, Wanderers, because of their swift and speedy motion: and those be seven in number, whereof the Moon (the lowest) and the Sun (the middlemost) are principal to us ward for operation. But the one and the other restrained from 
n Psal. 121.6.  Smiting those that put their confidence in Israel's God: not (as 
o jer. 10.2.  the heathen do) fearing the heavens face as a God. The other heavens are either the firmament wherein all the common stars be (commonly termed fixed) whereto jehovah willeth 
p Gen. 15. ●.  Abraham to cast his eye, telling him, so infinite should his seed be. In which firmament are the stars, whereof the Lord speaketh to job, namely, Plejades, Orion, Matzaroch, Arcturus. Or else they be heavens invisible, beyond the reach of our sight, whereof to dispute it is not fitting this place. Yet so far as God revealeth his works unto us, so far we may search, and with humility inquire for our comforts: yea, that so thereby we may so much the more be pricked to praise him in his works: so much for the words severally, now jointly.  
The Kingdom of heaven, it being a phrase not fully found in those syllables, in any one place of the old Testament, we are to seek the original use thereof in the new. The first Preacher of this phrase, it is john Baptist in this present gospel, and Chap. 3.2. where he cries, Repent, for the kingdom of heaven is at hand. In which speech he hath relation unto that kingdom whereof Daniel speaketh, Chap. 7.14. given by the ancient of days unto One like the son of Man: which in vers. 22. & 27. he communicates with the Saints of the most high, a kingdom after the receipt and possession thereof, appointed to endure for ever. Whereunto if we add that to the Hebrews, touching the removal of the old heavens and earth (that is, 
q Heb. 12.27.28.  of the jewish Church and policy) that so a new kingdom might be received of the faithful that should never be shaken, it shall so appear evidently, that the kingdom of heaven here spoken of, it is no other thing then the state of the new Testaments Church, whereto john Baptist prepared the way, and baptised. Yea, that this conclusion is Catholic and subscribed unto of all, every one that is read, can well enough testify.  
The state of new Testaments Church it being so called, we thereby may collect the gross darkened judgement of the world, who takes it rather for a kingdom of hell, then of heaven: and the rather because the appendices of this kingdom or Commonwealth are like to jesus incarnate: that is, 
r Isa. 53.2.3.  Out of a dry ground, void of for me and beauty▪ according to natural insight; and therefore a Kingdom like to the King, not of this world: but rather allotted to hang on the Cross by the hands of the world. And for this cause, the Psalmist saith that, 
s Psal. 45.  The King's daughter is all glorious within. And so our king h●mselfe saith 
t ●uke. 17. ●0. 21.  that this kingdom is within, & not to be seen of the world, or heretics by Lo here, Lo there, as it were by outward appearances: on which external show the Precisian Pharisee then rested.  
Secondly, seeing the old Testaments kingdom once shaken, it gave place to this new kingdom and that for ever and ever: we first ought to observe the former kingdoms baseness in comparison of this. Even as we know the firmamental stars to be inferior for light unto the Sun, by reason their shine is darkness, when once her beams irradiates our Hemi-●phere. 
v 2. Co. 3.11.  For if that which should be abolished was glorious, much more that which remains is glorious. Nor can this be remembered without compassionating our elder brother the jew: who (poor soul) not perceiving the abolishment of the first (by reason of the laws letter, hanging as a vail before his eyes) he therefore abhorreth communion with the second.  

x Luke. 15.25. etc.  Standing with the elder brother without, grumbling and grudging at his younger brother, feeding of the slaughtered Bullock within Shems' tent. Nor marvel I much at them, for many come within in part, they do in some part stand without, saying: They dare not touch, they dare not taste, they dare not handle, they dare not pray in a Synagogue, 
y Col. 2.22.23.  Which all perish with the using, according to (the destiny of) commandments and doctrines of men. Which things indeed have a show of wisdom in a voluntary religion and humbleness of mind, and in not sparing the body; but they are (in troth) of no value, save for satisfying the flesh. For if we be risen with Christ, nothing to the pure can be unclean (if not of meat, 
z Mark. ●. 15.  going with in us, though under the law it was otherwise, much less of stones and timber without us) for all the creatures of God are sanctified unto them by the word and prayer: and it is lawful 
a 1. Tim. 2.  In all places to hold up hands, provided it be without wrath and doubting.  
Besides, this kingdom being of an ever-enduring nature and no more to be removed, it not only ●utteth off these heretics that from Revel. 14.6. d●●●eare themselves in hand, that this word of the kingdom s●all be utterly abolished, and another new Gospel preached. For as 
b Gal. 1. ●. c.  Paul commands us to hold that Angel accursed that brings another Gospel, so that is nothing else but a renual of our Gospels preaching more universally: by the which a way is prepared to Babylon's downfall. Which might well begin with our Wicliffe, and be continued through the midst of the Church by Luther and others. As, I say, the perpetuity of this kingdom it cutteth off such new gospelers, so besides that, it convinceth many of ignorance: who contrary to scripture, all antiquity and experience do affirm, that there hath been no visibility of the Church for former hundreds of years. Besides that, such a position is opposite to all those scriptures, Psal. 72.5.17. Isa. 59.21. Math. 16.11. 1. Tim. 3.18. Revel. 11.2.3. (for as the Centurists well reason, if it continue under Antichristes tyranny and exaltation, much more after) but also, it is an embasing of this kingdom before the kingdom of Moses. For, was not the ancient Church (the figure and type hereof) was it not always visible? No, say our ignorant Reformists and Schismatics. The Church was invisible in the time of Elias. But the Lord saith no: 
c Rom. 11.3▪ 4.5.  First, by rebuking the Prophet, pronouncing unto him that there were 7000. in Israel that did no outward homage unto Baal. Nor let a man judge otherwise it could be, seeing not only there were plenty of Prophets when Obadiah hid them by 50. and 50. in a cave; but also, 
d 2. King. 2. ●. 5.7 etc.  there were schools of Prophets what time Elias was ready to be rapt up. Secondly, the holy Ghost recordeth Elijah to have spoken against Israel, not against judah. For as he knew that good josaphat at that time reigned in judah, so he well knew, that there was not only the church visible, but also mightily reform. Nor can I but wonder that man can read the third Chapter of 
e Luke 3 23. etc.  Luke, where the principal stars of the Church from the first Adam to the second are genealogically numbered, and yet after the reading thereof, not to see that even in them the Church was ay visible.  
But those perverters unable to answer those scriptures, they will now press me with men (although at no hand we may press them with men) and that thus: To teach the Church ay visible, is to teach Popery, and all our learned men have alleged this of Elijah against that doctrine, etc. I answer, it is false: not only all ancients ever hold the Churches ever-visibility, but also, all learned men of our age, (amongst the rest read Calvin his Institutions, book 4. Chap. 2. Section. 12. and Chap. 7. Sect. 25. Peter Martyr in his common places, Classis. 4. Sect. 41. place 6. the four Centurists in century 1. book 2. Chap. 4. Also our Nowell on the Article, Communion of Saints, etc.) to which purpose our men against the Romanists have commonly urged that of Tertullian (
f Tertul. exhort. ad castitat.  Vbitres, Ecclesia est, etiamsi Laici) A Church is where but three be, although they be Lay-people. They have not alleged Elijahs complaint against Israel for proving all nullity of Church's visibility (for that is not the question between us and Papists) but it is alleged against visible Constitution of Church in Israel. The Romanists urging their Church for universal, and ay constituted according to the first pattern of external policy, we affirm that the new Testaments Church sometimes looseth such visibility of universality and external constitution: even as the ancient Church her figure did. If we consider typical Israel, first we see her great and glorious going out with army of banners. Anon ten parts fall away, though midst these ten God ay stirred up Prophets and provoked some to an essential obedience at home, destitute of judah's sacrifices, and Church policy. Anon the two tribes go into Babel, and jerusalem is trampled under foot for many sabbaths. Yet the Church visible (true jews and true Prophets) though Priest and Teraphim ceased. Anon they return back by Cyrus, but still trampled under foot by Persians, Grecians, Seleucians. And all out of order when Messiah came: yea, high-priests made by Herod, that were not of Aaron's line, as josephus 
g Alleged also by Eusebius in his ecclesiast hist. b. 1. chap. 7.  recordeth: and we may well credit a Ie●e when he testifies their own shame. So say we unto the Romanistes, it hath fared with Christ his Church Catholic trod under foot for 1260. years, (as jacob Brocard, Fr. du●lan, junius, Napeir have well observed) during which time our Church was in the midst of Babel: and the man of sin exalted in the midst of it. Which point observed, it not only stoppeth the Romanists mouth demanding of us, what are become of Grandfathers and Grandmothers? but also it dammeth up a foul stream that carrieth many headlong into Schism, expecting every sect a new form of Church's beginning. Whereas alas, it may be reform and purged, but no more is to be planted as at first it was by the Apostles▪ For as the beginning of plantation was ever practised by miraculous ministers (witness Moses and Aaron to Israel, and the Apostles to the new Testaments kingdom) so besides that, it was to incommend unto such Churches new laws for the substance thereof, which before they had not. As for us Christians, we received such a kingdom, as for the substance thereof, it hath evermore prevailed against infernal powers.  
And gladly I would know of our Schismatics, if so the Being under Rome's government, it simply or essentially caused all such to be limbs of Antichrist; and that to be the beasts mark for the which all such should drink of the wine of God his wrath, I would then demand of them: First, where the Church then for 1000 years hath been visible; and so consequently, what assurance they have that their present faith for the substance thereof hath prevailed? They can make no answer but against all scripture. Secondly, I would know of them why the corrupt government of Rome should make all under it Antichristian; and then the 
h Revel. ●.  Nicolaitans, Balaamits, jesabels' disciples, and all Anabaptists they should not be to us as well true visible Christians? Seeing these were and are (in the Brownistes judgement) under the true external Church-government of Christ? Is Rome's government stronger for evil, than Christ's for good? Either here they must answer blasphemously, or else they must grant truly, That the essence or Being of true Christianity and antichristianity, it res●eth not in outward Church-government, but in an obedience and subjection to a foundation of faith truly Christian or Antichristian. And for this cause, as Antichrist is 2. Thess. 2.4. termed (
i Gra●●ed by Master Greenwood pr●●ace to 〈…〉.  Anti-k●im●nos) a a layer of an opposite foundation, so it is his false fundamental doctrine which is his mark: even as it is not outward Church-government which marketh therefore out a true Christian (for heretics oft have that skin of the sheep) but a firm biding by the foundation, as the Apostle noteth to the 
k 1. Cor 3. see Calvin there●n.  Corinth's. And this ground is it whereon Master Calvin standeth, when he believes the salvation of divers Ancients living in too to corrupted ages.  
But here the Romanists will say, Then you Protestants are gone out of the Church, inasmuch as you are departed from us. I answer, we departed but from a notable foundation of faith opposite to the very grounds of the gospel. Which opposite ground as it was long in laying, so it was fully settled by them in that infamous 
l Held in Anno Dom. 1545  Council of Trident. Besides, we doubt not but we have left some true Christians in that Church (witness such as amongst themselves, they daily persecute) even as the many thousands of jews left Daniel and some others behind in Babel, what time they returned unto jerusalem. But as those of the return could not be called schismatics from Daniel (first because the time of captivity was expired: secondly, because Daniel should have done better to have followed them, than they to have returned unto him) even such is our case. First, it was 
m As the ancient Prophets had a certain term of ye●rs ●o the ancient Church her 〈◊〉 so john hath in 〈◊〉 11. those days (as their days) so many 〈◊〉. So well understood of ●a. Broc●r●. ●. junius, 〈◊〉 jan, Napeir.  decreed (and experience will manifest that) how we should be for 1260. years captived: then that the beast should begin to kill faster than before (the reason was, because now the Prophets were more zealous than afore) whereupon a tenth part of the Beasts City or congregation should fall away from him: their kings and rulers now having in their heart to be avenged by fire on that purple whore, which before had made them drunken as swine. Our King Henry began that worthy work: his princely son Edward continued it happily: but our sovereign Queen Elizabeth, hath not only brought her own people under the banner of jesus; but hath lent her princely hand unto Church's all abroad; countenancing and assisting them with mon●e, men and sacred counsel. So that it was well said of M. Penry in Scotland, that the Gospel was more beholden unto Queen Elizabeth, then unto all the Princes in Europe. Against which Elizabeth who so shall arise, let their forehead with Miriam be smitten with leprosy; and not for seven days but seven years (yea for ever) let them be abandoned the Commonweal of England. This briefly for the Church's perpetuity, and for essential Christianity touching faith & manners, even through the midst of Antichristes pride and tyranny. Other things will be necessarily met withal in the comparison following. So much for the thing compared.  
Like to a man which sowed good seed in his field, etc. Not to urge here the care good householders should have to see their fields, vineyards, gardens sown and planted with that which is good; that so they may not only return pieces of silver to themselves, as the 
n Canti●. 8.11.  vineyard of Baal-H●man did unto Solomon: but also propound hereby good unto the country, as resemblances of God his care to create all good & very good: passing by that, let me directly come unto the precise sense of the Parable. For the understanding whereof, let us hear what exposition our Saviour himself giveth hereon. In verse 37. he saith, He that soweth the good seed is the son of man. And in the next verse, And the field is the world, and the good seed they are the children of the kingdom. A certain poor soul once ignorant how any open wicked might upon any occasion be suffered once to grow in the Church, he makes such an exposition here, as whereby he may shut tars quite out of the Church, for thus he writes, 
o M. Bar. in his Disc. pag. 19  Did not God at first make the world, and all things in the same good? was it not corrupted, etc. to this question I answer, it is true, he did so: but this is not consonant to this place: for the Son of man is not God the Creator, but God the Redeemer, never called Son of man until he was incarnate. So that here is no speech of world's Creation, but of Christ jesus incarnate: who by his own ministery and the ministery of his Apostles did plant the children of the kingdom or new Testaments Church in the face of the whole world: and this by preaching the word of the kingdom, termed also the immortal seed of God. For here is no comparison framed to the world, but to the kingdom of heaven, the state of the new Testaments Church.  
Where he addeth (and all our Schismatics from him) that here is no speech of the Church, because our Saviour saith, And the field is the world, I would first demand what they mean by the world? By the world, they can not understand the wicked, seeing before they say, God made the world, etc. But God made not man wicked (except to Brounisme they add Manichisme) therefore by the world, they must mean the circuit of the earth, wherein Christ planted his Kingdom 
p Psal. 2.8. & a 16, ●7, & 72, 8, ●6, & ●9 25 which was never verified in ●aui●, ●●lomon or any but ●hrist.  from one corner and sea unto another. Touching the tars, that in his own place.  
The Father having from mount Zion proclaimed his Son Regent from the suns rising to his going down, the Son labours the plantation of this his possession, by sowing the same Gospel, which of yore was preached to David, to Abraham, and first of all to 
q Gen. ●. 15. whereto Paul relates Gal. 4 4. & john Revel. 12.  Adam in Paradise. For the which, as Matthew produceth the Gospel from David and Abraham (because it was written in Hebrew, and specially for the jews, who altogether bragged of Abraham and David) so, Luke (respecting jew and Gentile and all) he joineth the Church of peculiar faithful on the one hand with God, and on the other hand with jesus: because without respect of person, the jesus was in Paradise first preached by God to Adam. This Gospel (not yea and nay but Amen, Christ yesterday, to day and the same for ever) by it the Son of man begetteth sons for his Kingdom, a Kingdom unable to be shaken and removed: except that Christ her foundation can be removed.  
To omit common places here (touching the Seed of God, state of Unregeneration, Regeneration, etc.) observe we here the fullness of time for japhets' people (the nations or Gentiles) their coming unto Shems' tent (whereof Noah arising as a Giant from wine, by the abundance of spirit did fore-prophecie) but this receipt of the Gentiles a graffing in of the wild Olive, is done (oh the wisdom of God) with a cutting off of the natural Olive (Shems people) who after the fullness of the Gentiles be come in, are again universally to be received into the open state of salvation. That the jew should first be exalted by reason of faith in Messiah, and the Gentile glorified that way in the second place, 
q Iren. advers. haeres. l. 4. ch. 42.  Irenaeus understood it typically by Thamar's twins. The ancient 
r Tert. l. 1. cont. jud.  Tertullian understood the case to be figured under rebecca's twins. The same doth 
s Aug. civit. dei. l. 16.  Augustine. As for 
t Theod. qu. 89  Theodoret, he conceives also Lea and Rahel to be types of jews and Gentiles, the latter to be more acceptable to our jaakob Israel, prevailer with God: and in 
u qu. 95.  another place, under Zara and Phares, Thamar's twins. And usually under 
x ●ierom ad Pauli●●● d● ins●●. monachi.  gedeon's fleece & floor (the one de●ed from heaven, when the other stood dry) the ancients understood the same mystery: and thereunto doth chrysostom apply the 6. verse of Psal. 72. And touching the recalling of the jews (after fullness of Gentiles come in) as they 
y Origen understands it under Baruc● triumph, in judg. 5.2.  were not ignorant, so Gregorius Papa (after whose time presently, even fully in the Lord's year 666. Machomed in the East & universal Pope in the West, that two horned power was exalted) he is plentiful in this 
z Greg. moral. l 9 & supcant. 7.3. etc.  testimony.  
The Church being at first shut up amongst the jews (elder brethren by grace from Shem, but Gentiles (
a Origen on josua, 〈◊〉.  japhets people by nature) now the Church was to enlarge her tents and to stretch her cords universally through the earth: for which cause it is called Catholic and Universal; so it cutteth the throat of heretical Donatists, that would shut it up in a corner of Africa, or in some chamber in London, or in some city of the Low-countries. Nay, let the Pope of Donatism say, that he hath some of his sheep in the Low-countries, some in divers holes in England, some in Ireland (no Pastor or Bishop in England hath so large jurisdiction) yet for all this, so long as we remember that article of faith, I believe there is an holy catholic Church (an article grounded on Scriptures enough) we dare not say but his Church is a faction gone out of the catholic Ark (though our Saviour 
a Mat. 24. ●3. 24. ●6. ●uke 17.23.  forbids going out unto such desert and corner Gospels and Christ's) and by reason of such schism (although with such arguments as were able almost to ●educe the elect, covering their thorn and thutle schism with sheepish skin or conversation) by reason (I say) of such schism, and universal condemning all they depart from for only visible limbs of Satan and Antichrist, we must believe they in such estate are exposed to the overflowing wrath of God.  
This Gospel of the kingdom, as the Apostles had commission granted and given for sowing throughout the earth, so the sound thereof went quickly through the earth. And no marvel, for now 
a Dan. 2.  daniel's stone was to roll all abroad: first, for battering down opposite power, secondly, for setting up a kingdom which should never be destroyed, the little stone so becoming a great mountain. And though we Britons (termed of their word 
b Ca●bden in Brit.  Birth, painted: because our people painted and died their bodies monsterlike, as indeed we were a most savage Nation) though we were couched here in an uttermost coast, yet it is registered to God his praise and our comfort, that 
c Chemnitius out of Sabellicus.  this Province was first of Provinces in receiving the Gospel openly, as Sabellicus testifies. 
d Polyd l. 2. hist. Angl.  Polydore Virgil maketh coil the king here a receiver of the faith in our Lo. y. 182. But the holy faith planted in our land before by joseph of Arimathaea, who with some others came hither, obtained a mile of ground near Wells, afterwards called Glascon. And this by ancient Gildas testimony should be in the year of Christ, 60. 
e Gildas sapiens de excidio Britanniae.  Who also saith that they suffered a notable persecution here by Diocletian Rome's Emperor. The excellent Theodoret writeth, 
f Theod. l. 9 de cur. Graec. affect.  that the Apostle Paul (presently after deliverance out of his first captivity at Rome) he came then hither. This Apostle in his second Epistle to Timothy and last Chapter, he remembreth one Claudia an excellent christian woman then at Rome, whom Martial the Poet affirmeth to be of Britain, thus:  
Claudia 
g Hence it also seemeth that Britain's died their bodies with woad.  caeruleis cum sit Rufina Britannis edita, cur Latiae pectora plebis habet etc.  
In a word, the ancient Registers have so uniformly consented in this point (namely, that Britannia in the Apostles times it received the holy faith: as also that the Ministers were married, nor after 600. y. (what time Austin the Monk came hither from Rome) could or would give any hope of yielding therein to Rome's persuasion, whose Cities ministery than was much gone out of the way) this point I say, is so uniformly witnessed, as our Schismatics may so well ask me what assurance I have that here was a king Henry, as demand what assurance I have of the other. And this comfortable point I have the rather urged, because some too ignorantly seek the beginning of a Church here within these hundred years▪ and the Schismatics impudently affirm, that they themselves are the first visible Church sprung up in England. The founder whereof was Browne. Which man, if so he had been stirred up by God to such a miraculous work, not only he should have been upheld in that work (as Moses and Aaron to the old Church, and the Apostles to the new Church: for God never forsook his principal Church-planters) but also, he should have begun that work with a better miracle, then by alluring servants from their masters, children from their parents, wives from their husbands, 
k Psa. 15. ● 1. Pet. 3. ●. 1. Tim. 6.1. ●. 1. Pet. ●. 18.  with whom they had smitten covenant, although to their bodies hurt and affliction.  
Thus the seed of the kingdom universally prevailed, maugre the malignity of the Gentiles. 
l Euseb. eccls hist b. 2. c. ●  Eusebius recordeth that Tiberius Caesar hearing of the excellent things of jesus, he motioned unto Rome's Senate, that jesus might be enroled in the number of their gods. The Senate replied, that now they could not consent to that, because the people already had begun such a blaze, They having not first approved the same. Which no doubt (saith Eusebius) was done for this end, that the wholesome doctrine of divine preaching it should not need the allowance and commendation of men. And surely (were it not that with God every thing is possible, as also that the event makes the thing manifest) how hard a thing should it be to think, that the field of the world overgrown with Idols and devils, it should by so weak an instrument as preaching (and that of a jesus crucified, and that by so mean persons as he sent out) it should (I say) be subdued universally in so small time, unto the obedience of the Gospel? But this was, that so the word of ancient prophecy it might be fulfilled. So much for the Church's universality. It followeth.  
Vers. 25. But while men slept, there came his enemy and sowed tars 
m The Gre●●● is: 〈…〉  in the midst of the wheat, and went his way. The enemy that soweth those tars (saith our Saviour, vers. 39) is the devil: and in the verse before, the tars are the children of the kingdom or Church. As the son of man did not sow his children but by begetting them through the doctrine of truth; so the devil doth not create or sow these his children, but by causing them to be such through the doctrine of untruth. And this his fact of unhappiness is said to be done of him while men slept, that is, while the Church (and specially the Ministers thereof) they were secure and watched not. The Apostle 
n Act. 20.28.29. etc.  Paul knowing by faith in this doctrine, that after his departure Wolves would enter into his Church (yea, that of their own selves some should arise, speaking perverse things for drawing disciples after them) he tells them the way of preventing this evil, namely, that they should watch over themselves, and over the flock (for God never exacteth our seeking his glory (nor can we) by the neglect of our own souls: though some would closely teach the contrary, namely, that they might do evil to themselves that so good might come thereof, whose damnation is due) for drowsy sleepiness (which after came to pass) it would cause confusion enter and arise to the disturbance of all good.  
That it is said, the devil soweth this tarish doctrine (though he doth it only by his ministers) we must marvel thereat nothing at all. When the wicked were to cast some of the Smyrnians in prison, the holy Ghost saith, 
o Revel. 2.10.  The devil shall cast some of you in prison. A King is said to do that he doth by his Ambassador; nor must the factors of Satan think much to be called Satan, 
p Math. 16.  when as to Peter for an excellent dehortation our Saviour saith unto him, Come behind me Satan: as for Iscariot, he was plainly termed Devil. But this and some other common places I pass by, and come (for that I specially profess herein) unto the points in controversy.  
It is ever accorded upon, that the tars are wicked-ones, but what kind of wicked-ones, as also whether within the Church or without, therein is much dissonancy. Libertines say, that they are the whole body of wicked people in the Church: and so from our saviours speech (Let them grow) they would have all excommunication overthrown, and all wicked that will, be admitted unto the holy supper. Others, that they be heretics, who are to be permitted of the Magistrate, if so happily they may become wheat by repentance. Others, (whereof hereafter) they understand them to be such wicked only as are permitted of godly policy: that is, not for love to them, but to the wheat or children of the kingdom. Touching their place, the Browniste affirms them to be without the Church; because our Saviour saith, Let them alone: applying the Apostles speech thereto, 
q 1. Cor. 5. 1●.  What have I to do, to judge them that are without? Others amongst ourselves hold them to be hypocrites, or such wicked in the Church as are not of us seen. Amongst which, 
r T. C. his reply to Doct. W pag 241. of part. 2.  One great scholar writeth thus: I grant it no shame to the Churches to have hypocrites, for as much as the judgement of man cannot discern them: and of them & no other is the Parable of tars, which forbiddeth weeding until the day of harvest. And in 
s 1. Part. p●g. 34.  another place, he taketh up a great Doctor for saying they are visible wicked in the Church, accounting it in him A bewrayall of great ignerance: but the good man too zealously uttered his own ignorance herein, as will appear.  
When it is said, that the tars are in the midst of the wheat (and the wheat is in the Church) it presently convinceth those that say, they are without. And when as it followeth.  
Vers. 26. And when the blade was sprung up and brought forth fruit, the tars APPEARED also. It hereby plainly ●nough appeareth, that so verily as the wheat appeared, so verily the tars appeared. The children of the kingdom appearing such by their fruit, the children of Satan that way appearing also. Nor appears this less in this, that the Ministers after are grieved at the Sight of them: and for that do interrogate, if so they may pull them up? If they had been without, it would not so have troubled the minds of those that were within: and if they had been hypocrites or invisible wicked, it could not have troubled them at all. Those errors are by the Parable itself plainly overturned. But more plainly (if God permit) it shall appear by conference of other scriptures. when as I come to examine our saviours words, Let both grow together, etc. Mean time observe, that two sundry seeds are sown, & thereof ariseth two sundry sort of people within the Church. The first not only within the Church, but of it also: and therefore termed children of the kingdom. The other within the Church, but not of it, and therefore termed children of the wicked. Contrary seeds, so have contrary effects. The house of Cloë in Corinth, by the fruit showed themselves to be true members; others by unbelieving the resurrection did show themselves to be troublous members: or rather a corrupt humour in the body that deserved to be purged. And surely, as we would be deemed followers of the son of man in a care of planting good, so we must endeavour ourselves to sow only good seed. If we come into pulpit with unresolved opinions, we must leave behind us an unresolved people, staggering, reeling and carried away with every wind of doctrine. But if we sow tarish doctrine in the pulpit, let us know that the devil will water it blade and fruit. If we will watch over the flock, we must first watch over ourselves: yea, take heed to our tongue, lest it be set on fire from hell, and so convert the Church's peace into a flame.  
Who would have thought that Sadduces (deniers of the resurrection) should have appeared in the Church of judah? But the Levites (some of them) leaving the altar, and betaking them 
t For this do read the state of Maccabees in Ben-Gorion.  to judah's crown and sceptre, the Lord therefore did punish them with unbelief, who should have taught others the true belief. Who would have thought that in the Asian Christian Churches such notable heresies could have risen? who would have thought that in our Britain Churches so many horrors should have risen? But it is not to be wondered at: first because our Saviour foresaw and forespoke hereof, when as he thus assimilated his kingdom of heaven. Not saying it should be so in the world, but it should be so in the Church. Secondly, as through other Churches, so through ours this sleepy ministry hath passed, whereby an entrance hath been made, & a way paved unto an Ocean of evils. And that which worse is (of those that would be deemed Reformers) many prove Deformers: and if in zeal they have once stepped over shoes, they count it credit rather for Constancy sake to slosh in over boots, then with Augustine to write a book of Retractations; or with 
v 2. Sam 7.  Nathan to return unto David and confess that the speech of Temples building, it was a speech without book. These kind of Constantine's I have met with abroad, and now find no such enemies at home. Let the secret Pharisaical practices of some witness that, even what time I was publicly (to the comfort of distressed souls) exercised in Southwark upon this present parable. But the Lord rebuke Satan. If I being once overcaried with their tarish doctrine, do now go before them in pointing out, and removing such scandals (& all this without Magistrate's constraint, or world's allurement, witness my writings abroad published before in foreign parts) then let them not think scorn or take it for a discredit to follow: lest every faithful Minister that cometh after, do both by word and writing cast the dung of their solemn assemblies in their faces. If they look to be saved by holding the foundation, they must not be unwilling to suffer the loss of their timber, hay, and stubble, when the fire of God in his spirit and word do offer to burn it. By the practice of the law, our own hand should first be upon the beast, and this done voluntarily: but if men upon a good meaning will cover those cattle of Agag, yet they shall bleat, cry out and pursue them unto destruction. It followeth in the text.  
Vers. 27. Then came the servants of the householder and said unto him, Master, sowedst thou not good seed 
x En sô so agrô.  in that thy field, from whence then hath it tars? 28. And be said, the envious man hath done this.  
Two questions are propounded by the servants unto the householder, whereof this is the first, together with the answer. For the householder or master of the field, it is plain before to be the son of man. Touching the servants, some take them to be Magistrates in the Commonwealth: some take them to be Ministers in the Church: I understand it to be spoken of both, and so both will well enough fit, first the Analogy and proportion of faith; secondly, it acordeth aptly unto the experienced state of Church and Commonwealth, though principally of Ministers.  
Then, when? After the field (through Ministers and Magistrates sleepy security) was overgrown with tars or 〈◊〉 wicked ones: Then (as out of a sleep) Magistrates and M●●●sters do arise: they oversee the Catholic Church: they spy not only offensive things in the world (whereof no marvel) but also in the kingdom or new Testaments Church. They grieve at the sight, and troubled they are in their soul about the present Confusion. All this notably and comfortably laying down, that in those last days God would not only stir up zealous Ministers for Church reformation, but also excellent Magistrates (as were Zerubbabel, Nehemiah and others) for the reformation of judah.  
Nor was this unseen of john in Patmos, 
Revela. 17.12 13 14 15 16 17 18.  what time the Angel of God telleth john (in the solitariness of his spirit) that the ten horns (or civil powers) which once had subjecteth themselves unto the whorish City (Metropolitan then of the earth) what time they lay asleep by drinking her spiritual fornications, they finally should awake, And hate the whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire. For God hath put into their hearts to fulfil his will and to do with one consent, for giving their kingdom unto the Beast, until the words of God be fulfilled. But those words of God (for the time of their sleep) once fulfilled, they arise (as did Henry, Edward and Elizabeth in England) setting fire on the whore for burning up her abominations. And therefore thrice abominable those spirits, that by word or writing proclaim them Schismatics (as do the Papists) or Suborners of the beasts kingdom (as do blind Reformists, Brownists, Anabaptists and Arrians).  
Touching the Ministers, seeing unto them the more excellent charge of the Church is given, by how much more those evils creep in through their predecessors negligence, by so much the more those their successors are stirred up in an holy fiery zeal for removing of present evils. Such a one was 
z He flourished Anno. Dom. 1260.   
For this purpose let the young Student read the succession of Doctors, written by Simon de Voyon. William of S. Amour a doctor of Paris. After him Laurence an English man and doctor also there. Then john Wicliffe here in England: and with him, Sautre a Priest. john Hus a Bohemian, first student in Oxford. jerom of Prage also a Bohemian: with multitudes not only of Ministers, but also of inferior callings, whom God stirred up in all parts for recovery of a better jerusalem, then that in judea of Benjamin.  
But mark that those servants of Christ, they trust not to their own judgements herein: and therefore, they run unto Christ to be informed, by what means all this evil is come. Who, as they seek to him, so from him they receive a ready and faithful answer. Who having understood by the word of the Lord, that all this was the work of Satan in his ministers, what time men lay asleep in security (even as a Garden sown and planted with good, it bringeth forth readily weeds of all sorts, after a little time of rest) upon this assurance;  
Then the Servants said unto him, wilt thou then that we go and gather them up? 29. But he said, No: lest while ye go about to gather the tars, ye pluck up the wheat with them also.  
The second Interrogatory and his answer followeth. The question propounded by the same servants (Magistrates, Ministers, zealous people) the answer is returned by the same Housholder and Master of the Church Christ jesus. By those holy hearted servants their second demand (Wilt thou that we go and gather them up?) it plainly appeareth, that they not only were grieved to see the Church pestered with such tarish companions, but also that they had a zeal burning in them, for rooting them up: and yet discretion joined with zeal, in that they will not walk herein by any conceit of their own, but only by the rule of their Master Christ. Grief at such tars (I doubt not) there is in many: zeal also for tearing up such tars, I doubt not also there is in many: but a true contentment to pass by their own conceit, and to search out their Master's meaning for reformation, it resteth in over-few. He will walk by this rule, another by that rule for reformation of faith and manners. As for the Brownist, Anabaptist and Arian, they will walk by no rule for reformation of this wheat field, and purging it from weeds: but at one chop, they hue down all for Antichristian, and will have no visible Christian to be found in this confusion of the field. Tut say they, labour we for curing Babel (misapplying 
a jerem. 51.9.  jeremy's speech thereto) we would have cured her, but could not, therefore my people Go out. And so, when they have separated from all, condemned all (good and bad, Church and Babel: condemning the substance of faith and manners in all, because of some disputable accidents, or at most, because of some accidental evils) they must every head begin a new field, a new Church, and all new. And because all are not of one mind, therefore every one begins a Church (spick and span new) of a sundry fashion.  
The Brownist keeps the Baptism he hath in our Church, but denieth the Ministerial ordination; appointing their lay-people to lay hands on Ministers heads, and so bless them to their ministerial office: alleging the practice of Israel's people, laying their hands on the levites heads Nomb. 8. Whereas alas, that was but their form of Approbation, not of Ordination. For when the people (or Elders of the people) had laid on hands, the levites thereupon might not administer before the Lord: for their Ordination and blessing resteth to the high Priest: and thereupon came the holy Canon, 
b Hebr. 7.7.  Without all contradiction, the lesser is blessed of the greater. For in Numbers 8. it followeth, that Aaron took the Levites, filled their hands with oblation, with his hands did shake them before the Lord: and so (after benediction) did set them to the Altars work. And this hath 
c Pet. Mar. on 1. Sam. 7.  Peter Martyr well observed and distinguished. And indeed, the ancients made This (not Teaching) to be a cause of distinction between Episcop & Presbyter (or Bishop and Priest: for these words are of the former Greek corrupted) namely, That the Bishop might ordain, the Elder not) for so chrysostom (having said that 
d So do all Ancients.  Elders are understood under the word Bishop 1. Tim. 3.1. he after saith: Inter episcopum & presbyt. etc. Betw●ene a Bishop and Elder there is almost no difference. For by Ordination alone, they are their superiors: and this (power) only they are thought more to have, then have the Presbyters, or Elders or Priests. Therefore (passing by Priests, as all of them figures of Christ) they casting eye unto Church-order, they ordinarily cause resemblance alike to be had between Bishop & Presbyter, as was of old time between the high Priest and the ordinary Priests: and the resemblance of common Presbyter and Deacon, to lie in such difference as was between the ordinary Priest and common levites. And indeed, the truth is such: though such as despise ancient record and reading do (as some do at home) make sacred Ordination a frivolous ceremony. Whereby the Brownists of common inferior lot, they have learned to bid their father (he that begot them to that faction) to kneel down, and they t●● begotten children will lay hands on & bless their father: an Ordination more opposite to Christ for outward form (& that is it they speak of) the if the Pope should bless a man inferior. For they (eke dramétr●u) ful-but to Christ's Canon, do appoint the lesser to bless the Greater: whereas in the other, the Greater blesseth the lesser. But hereof I have spoken in another Treatise.  
Touching the Anabaptists, they stand not partaking in the matter (as doth the Brownist) but they exusflate or blow off our Baptism, so well as Ordination, saying: All that floweth from Antichrists ministers, it must be Antichristian. And so, one baptizeth 
e I knew one such, and sundry can witness it.  himself (as Abraham first circumcised himself: mary, Abraham had a commandment; they have none, nor like cause) and then he baptizeth other. But largely did Augustine confute this Rebaptisation and reordination in dealing against the Donatists, saying of the one and the other 
f Aug. cont. Parm. l 2. cap. ●2.  The Catholic Church held it unlawful to repeat them. As for Cyprians rebaptizing such as had been baptised by heretics, 
g See for this, Hierom adverse. Lucifer.  as he left such practice free unto others their judgement, imposing no law on any (as appeareth in his epistles to jubaian and Stephen Rome's Bishop) so the same opinion after was retracted by the Bishops. And in a detestation of such rebaptisation it was which caused 
h Chrysost. on hebr. 6.  chrysostom thus to write: Qui secundo etc. He that the second ●ime baptizeth himself, he the second time crucifieth Christ.  
Touching our English Arrians, they deny all Baptism and Ordination, till new Apostles be sent to execute those parts to the Gentiles, and Elias the Thisbite do come for that end unto the jews. Thus (not to speak of other their doctrines) every sectary and schismatic hath his sundry Church and fashion of constitution: all of them (in truth) notable schismatics from the Commonwealth of Israel: as Moab, Ammon, Edom, and others made brea●h from the orderly seed of Abraham. But let them go, the servants of Christ's field, they consult with their Master, and from him they receive this answer: Do not tear up the tars, let both grow together until the last harvest etc. so far is he from bidding them to go out, or yet pull them up.  
Two notable questions do arise from hence: first, Whether permission of open wicked in the Church's fellowship (for such be those tars) it do not overthrow the Rule of excommunication taught in Matth. 18.17. & 1. Cor. 5. Or if it do not, how then those places can be reconciled? Secondly, How the permission of these shall not pollute, seeing some open wicked do pollute in 1. Cor. 5.6. and Galat. 5.9. Touching the first, I answer: Permit unto Doomsday, and Excommunicate before Doomsday, they are as easily reconciled, as David's word and practice is found good. When for his word it is written, 
i Psal. 101.  That he would not suffer a wicked man in his family: and yet for his practice, 
k 1. King. 2.  he suffered joab in his family, leaving the slaughtering of him to Solomon his son succeeding. And in a word it is thus: Those that can be excommunicate without harming the wheat (that is, without rending Churches peace and unity) those are to be excommunicate: but such are to be permitted (not for love to them, but to the Lords wheat) as the excommunicating of whom would rend the Church in pieces. The contrary practice is, to be peni-wise, pound-foolish. Nor is this resolution new, but ancient: for Augustine to the 
l Aug. cont. Parm. l. 3. whom johannes Wolphius followeth in his answer to certain questions touching the Church.  Donatist hereof writeth thus: Ipse Dominus etc. To the servants willing to gather the tars, the Lord hi●selfe saith: Suffer ye both to grow until the harvest: The cause he premiseth saying: Lest peradventure while ye would collect the tars, together with the same ye pull up the wheat. Wherein he sufficiently showeth, when such cause of fear is not (but a certain safety altogether of the grain with certain stability, abideth: that is, when as every such one his crime is known to all, and to all appeaereth execrable, insomuch as it hath no one, or not such defenders through whom a Schism may fall out) then (Non dormiat severitas disciplinae) Let not disciplines severity sleep. Then this may well be done without spot of peace and unity; as also, without detriment to the wheat, etc. Wherein he concludeth, a practice of disciplines severity, when Churches peace and unity may be preserved, but otherwise not. Nor is this permission a stranger in scripture, no more than the practice of excommunication. For as in 1. Cor. 5. the Apostle Paul urgeth a putting out: so the Apostle john 
m ●. john 9  Diotrephes the affector of pre-eminence, a prattler, a busy body, and one that would neither himself harbour such as came from the Apostle, nor yet suffer others. The Apostle promiseth (if he come) to lay him out in his colours, intending thereby no doubt to prepare a way for his casting out: but mean time he permits him, inasmuch as he bids them not deliver him to Satan. Such tars were the factious teachers in Galatia Churches (joining Circumcision and Baptism together etc.) whom the Apostle in those words (Would to God they were cut off) doth secretly permit, in that he dare not (as in another 
n 1. Cor. 5.  case) give it in command. And when to the Corinth's he writes, I fear when I come again, my God abase me among you, and I shall bewail many: of them which have sinned ALREADY, & have not repent of their uncleanness and fornication & wantonness which they have committed: here the Apostle not wishing the Corinth's to deliver such to Satan (as in 1. Cor. 5. he willeth the incestuous to be given up, for whose behoof no one with face could stand) but plainly seeing (yet after a sort half winking at) those notable evils, he giveth notice (as Augustine also hence urgeth) that it was because of their tarish clasping condition. And for no love to the tars, but for love of Church and commonwealths peace it was, that David permitted Shimei of Benjamins' quarreling tribe favourite to Saul: as also suffered bloody joab to live all his days, for that otherwise he might have brought all the soldiers on his neck, for avenging the death of their worthy General.  
Now (if a tars condition be considered) can any other conclusion be urged? for it is not, as many weeds who may be severed without danger: but as it grows under the leaves of wheat unseen, like an hypocrite at first, so it 〈◊〉 after bewrays itself by the fruit: but then so clasping the w●eat by running about it, as it cannot be pulled up th●n, but 〈◊〉 present danger to the wheat. And such variety of maladies ●●●etimes fall in man's body, whereof some may be purged ●●d some limbs cut off without the lives destruction: but some of such nature and in such p●rts, as they cannot be removed, but with deprivation of life. And for this cause (namely for preservation of life, and avoiding some great evil ensuing) we oftentimes permit that we like not. Nor is he fit to govern a family (much less a Church) that walketh not by this rule & consideration. If any now demand what if Diotrephes repent, or for want of repentance he be by john in after time cast out, is such a one yet a Tare? Two answers are hereto framed. The first is, yea: as Simon was surnamed Leper (because once a Leper) so may such a one be called a Tare, because once a Tare. The second answer I give thus: if either of the former things fall out, he may be said to have stood (for the former clasping season) as a tore, but now he bewrays himself not to, be such: Even as, the 
o 1. Cor. 5.  incestuous person was delivered up to Satan for leaven & a servant to Satan, who 
p 2. Cor. 2.  after proved a man of true spirit & holiness. The Parable (as other Parables) it must not be stretched beyond the purpose of our Saviour made manifest by other consent of scripture: and so I have proved Augustine's collection to be found & irrefragable. If any reply, only those open wicked ones are tars as die tars (because it is after said, they shall by the Angels in the great harvest be gathered up) ●so could add, because tars are bid to grow until the last harvest, therefore none are tars that live not until the last harvest. As also, by that reason we should never know who are tars until death: and so to no purpose commanded to let them grow together, seeing after death they can no more grow together. To avoid such foolish consequents, the propriety of a Parable must therefore ay be heeded.  
The former conclusion remembered, down falls the Libertines collection, who would have all public wicked permitted: seeing here is not speech of all evil ones, but of a kind of evill-ones which cannot with kingdoms children their good be pulled up, or cut off, by Magistrate or Minister. Even as in the Parable of the 
q Math. 25.  five foolish virgins, he declareth not open wicked, but hypocrites (seeing they had their lamps and lights and went to meet the bridegroom so well as the other five. Nor was their foolishness discovered to the Church, until they had slep the sleep of all flesh (good and bad) and were raised again by the shout of the Archangel) so every Parable hath his own propriety. Here also falleth to ground all such as have with chrysostom and Erasmus understood them to be heretics, whom the Magistrates should permit to grow, until happily they might become wheat. Yet chrysostom addeth: 
r Chrysost. hom. 47. on. Math.  Non prohibet, etc. Our Saviour forbiddeth not to dissipate the conventicles of heretics, the stopping of their mouths, to cut off all liberty of speaking: only he forbids the kill of them. But as he hath no warrant hence of preserving heretics lives, so he hath warrant enough from many places, for scattering the assemblies, stopping their mouths, etc. And surely, the Magistrate can never be thought to be zealous for the Lord, when he bears (as the ordinary States of Germany do) a sword for their civil matters, but none for the Lords religion. To ground also here falleth the Anabaptistes' doctrine of Christians unlawfulness for bearing and exercising the sword against transgressors: seeing (say they foolishly from hence) they may live to become true Christians. In a word, divers fantasies here fall down (as Dagon before the Ark) nor marvel, seeing timber, hay and stubble is in the Lord's day appointed to burn; that so, gold, silver, and precious stone it may be discovered for only suitable to the foundation of this heavens kingdom.  
Now to the second question, How the permission of such tars (or tarish persons) they shall not pollute the fellowship? That such permission is not sin or pollution to the permitters, it appeareth if but in this, that Christ not only adviseth, but also commandeth such permission for the peace & good of his wheat, or true sons of the Church. If first such open wicked upon due sight and search be found (not thistles, da●ke or such separable weeds: for it is presumed that such the servants here had and would pull up, but) tars, or to us ward in a tarish estate: and if in the second place we permit those Bastards for the children's sake only, than such permission is no pollution to us that have so seen, sought and permitted. First, because our Saviour enjoineth such sufferance, and who dare make him a counsellor to evil, a maintainer of sin? Secondly, if the 
s Rom. 7.15.16 etc. That the Apostle speaketh in the person of the Regenerate, those so understand: August in 2. Lib. contra 〈◊〉 l. Pelag. & Tho. Aqu●nas in Rom. 7. alleging this of Aug. (for before he alleged another ●ense from Aug. l. 3. quaest.) saying that Me●ior ista expositio sit. jerom (ad Cresiphont. adder's. Luci●.) so understands it: accounting the opinion of perfection to the Manechists: and ordinarily all our late writers so take it.  Apostle touching sin in his own flesh resisting his will (or law of the mind) having will present with him, but wanting means to perform that is good: if notwithstanding this unruliness of the flesh, he proclaims himself delivered from this sin (or body of death) by Christ ruling in him by his spirit, etc. If I say, sin dwelling in him, he is not therefore servant to sin but to Christ, because a better spirit or law ruleth in him: much less can another man's sin pollute me or my new man created in Christ, who is so far from being led captive by his sin, as I hate it; and as means by God are given unto me in my place, do labour the slaughter of his sin and expulsion thereof: and when such means of removing him is lacking to me, yet the goodwill of removing such a scandal is never lacking. Keeping thus my heart and conscience clean, all things that are without, are to me clean & pure. But if the conscience be privy to a liking of the scandal, and negligent in using the fit means God hath granted for removing such a scandal, than he is pollution unto me, and my soul is attainted with his sin. The one and the other of those conclusions, have their ground also from that to Titus 1.15. and in Mark 7.18.19.20, 21.22.23. But it will be objected, in those two scriptures speech is only of indifferent things: I answer, the doctrine is general, and therefore appliable not only to those indifferencies there mentioned: for nothing (whatsoever) is without can be pollution to us, provided there arise not in our heart a liking or consent to such evil, nor yet of us be permitted, when apt means are granted for removal, at least for bridling such evil. Touching this point, it is thus written in 
t Origen on Exod. 20. & ●. comm.  Origen (whether by him or another I contend not) Illud tacendum non est, etc. That neither is to be concealed, (namely) that the known wicked hurt the Church, if so be that, either power of prohibiting them the Communion be lacking, or some reason of conserving peace do hinder. It is plain that this is not hurtful to a man (namely) That there is some wicked man (yea, a known wicked) present with thee at Christ his Altar: though he be not prohibited, provided by a good conscience discontented with him, he be separated from him. Manifest therefore it is, that to run with a thief, it is no other thing then either to steal with him, or with a pleasing heart to accept of his stealth. And that the Church hath ever been so minded, consider not only her records for judgement, but also for her continual practice. Whatsoever therefore in any of my writings may seem to conclude oppositively, I desire it may be reduced hither, where so fully and plainly I have discussed the question. Nor let any distinguish here (against the stream of the whole Church) between common communion, and the communion in the Lord his supper: for, besides the Ancients their meaning is plain, we are to consider; first, that the Church is commanded by suppers administration to set forth Chri●tes death till he come: secondly, if no Tare may be permitted thereto, and there will be tars unto the world's end; than it followeth that the supper must never be administered. If it be replied; though they be not excommunicate, yet they may be debarred the supper; I answer, if Church's peace can be so preserved, they ought so to be restrained. Even as in a family, a wise householder or faithful steward 
v Math. ●4. 4●.  He will give the meat in due season: and not only that, but also grant unto some leave to feast, when (for correction sake) he appointeth some others to fast. A figure whereof under the law was this, and that uncleanness, for the which they were severed for a season: 
x Aug. b. 5. ch. ●9. of quest. on Deut. So hath Hierom to H●liodore.  even as the Magistrates s●ord a figure of our excommunicating sword; killing them in the flesh, that so they may rise and live again in the spirit. But if they cannot with peace and Church's union be restrained, they must be rather suffered to Grow in their evil, then (by hindering the Lords rain and sacramental showers) the wheat should be hindered in their growth. Let them grow together (saith our Saviour) until the harvest: though to the one sort, word, sacraments, fellowship shall be a savour of life unto life, but to the other a savour of death unto death: even a sit was unto such as brought oblations unto the tabernacle, whereof some by the faithful Priest were freely admitted: others against his will (as joab & Shimei) but admitted, because otherwise by the sword they could not be peaceably cut off. So much for this point: it followeth.  
Vers. 30. Let both grow together until the harvest, and in the time of harvest I will say to the Reapers, gather ye first tars, and bind them in sheaves to burn them, but gather the wheat into my barn.  
As our Saviour will have the tars to grow together with his children in the Church (& this until the great harvest of God: that is, as is expounded vers. 40. until the end (namely of all things) what time he will send forth his Angels for gathering all those offensive ones forth of the kingdom, vers. 41.) As I say, our Saviour willeth so long sufferance of the tars, so hence we are to observe the form of speech (Let them grow together until the harvest) whence some conclude every tore his particular harvest at the time of his death, as also a general harvest of all in the end of the world. Touching such particular harvest here is no speech (although it be true from other scripture, that the tree falling into the cold nipping 
y Eccles. 11.3.  North it shall there lie) the speech here is only of the great universal harvest, wherein final doom is given to all. If any say, but all the tars which have been some 100 years since are dead, etc. I answer, our Saviour promiseth to his Apostles, that in executing their commission, he would be with them unto the end of the world, and lo they died and ceased preaching and baptizing 1500. years since. The Apostle charged Timothy to keep the commandment unspotted till the appearance of Christ jesus, and Timothy fell on sleep about 1500. years since also. As in the Apostles and Timothy, the whole body of ministry succeeding in that work, it is understood, so in the tars first considered amidst the wheat, there is understood the whole corporation of such wicked in succession unto the world's end. A body of sin or corporation of wicked, Christ jesus speaketh unto, when he thus saith to the Pharisees: Fulfil the measure of your sins, etc. that upon you may come all the righteous blood of Abel the righteous, 
z Math. ●. 3.  unto the blood of Zecharias (the son of Barachias) whom ye slew between the Temple and the Altar. From whence is apparent, as all the righteous do make but one mystical body whereof Christ is the blessed h●ad; so, all the unrighteous make their mystical body of sin, whereto Satan is an accursed head.  
Let them grow together until the end? If they could be withdrawn from, as Moses, Aaron, and the other faithful of the congregation did withdraw their tents from 
a Nomb. 〈◊〉  Korah, Dathan and Abiram (whose sin lay not as B●ownists would have it, in a form of outward calling divers from the rule prescribed: but first, their sin lay in murmuring against the chief Magistrate Moses, and the high Priest Aaron: secondly, in making a mock of Sanctification and holiness: thirdly, in rising up rebelliously, for lifting up themselves into place above the holy chosen of God: whereas, other supreme Magistrate than Moses might not be, nor any other high Priest then Aaron, during their lives, notwithstanding the whole people would have given unto them the best form of outward calling they could devise.) If I say, the open wicked could be called departed from (as that rebellious ●rue upon the Lord's direction was departed from) than we are so to do: but if the case be tarish, than we are to suffer such children of Belial to grow together with the children of the kingdom, unto the very end of all things. For separation in such case, it is (as 
b Cyprian. l. 3. epist. 4.  Cyprian well saith) first a vendicating of that authority to ourselves, which the Father hath given to his Son alone: and secondly, it is but a proud obstinacy and sacrilegious presumption (quam sibi furor praws assumit) which a wicked frenzy assumeth to itself. Which speech of Cyprian, old Augustine borroweth and oft applieth against Donatus.  
Let them grow together till harvest, etc. If tarish wicked ones shall grow until the universal harvest of all the world, held and kept in the end and upshot of this world, it is for those causes: first, for the humiliation of the wheat or children of the kingdom, by having such Canaanitish pricks in their eyes and sides, able to vex the very soul of Lot; and also able to torment their souls with like sorrow, as were Ezekiels people that mourned continually for the wi●kednesses committed in the midst of Zion. Secondly, they are permitted 
c Revel. 22. ●●.  being filthy, to become more filthy: and being unrighteous, to become more unrighteous (for john must herein be understood to speak of the wicked in the Church, such as judes spotted-ones in the feasts of Love: and those in Corinth's Church, whereof Paul saith, 
d 1. Cor. 14.38.  And if any be ignorant, let him be ignorant) that so fulfilling and upheaping the measure of sin, they may afterwards have the more notable fall, & breakneck downfall. Were it not for this harvest, as the faithful of all others were most miserable, so those grappling tars triumphing over the lords people, they were of all men most blessed. But, yea I say again But there is a day coming, a black day, a gloomy day, a day of terror and horror to all the children of Belial.  
A harvest must have reapers, & the reapers here be Angels. The greatness of the Reapers, it argues the greatness of the harvest. Nor marvel that both Harvest and Reapers be great, when as the great GOD is the sender forth of those Angels, and people are the matter that must be reaped. This Harvest is represented unto 
e Revel. 15.18. etc.  john in Patmos, under the reaping of Grapes with a sharp sickle; and there by the ministery of an Angel commanded so to by another Angel which had authority over fire. As it is very true, that Christ hath all absolute power given him over fire, water and every creature, so I well like the judgement of such as teach that the elements are committed by the Lord unto the Angels, for using the same against the wicked, and in the behoof of his children. Touching whose ministration Peter Martyr hath this: 
f Pet. Mart. on 1. King. 5.  Redeo itaque ad ipsos Angelos etc. I return unto the Angels themselves, by whose ministery also I affirm, that God governeth physical or natural things. For by their means undoubtedly the celestial 
g Spheres or heavens.  Orbs are turned about: and admirable things be produced in Nature. For which cause it is elegantly written, That God himself is carried by the Cherubims. Here saith our Saviour, the Son of man shall send forth his Angels, how doth this agree with that of Paul, 
h 1. Thess. 4.16.  The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trumpet of God? By which shout our Saviour afterwards in the Gospel saith, 
i Matth 25.  all the wise and foolish Virgins shall awake and be gathered to judgement. Touching the sending forth of Angels (or as john hath in his Revelation, an Angel) as also touching those terms, a Shout, the voice of a Trump, I take them to be borrowed phrases adapted to harvest and sleep. For a harvest, there must be Gatherers: for raising people out of sleep, there must be some shout or loud voice: even so, for gathering this spiritual harvest, and for awaking the spiritual sleepers in the earth's bowels, there must be a Gathering and a Noise: but touching the form of all this in propriety, I take it, we now are uncapable. Yet (as in another place) Lazarus his soul is by Angel's ministery conveyed into Abraham's bosom: and well enough also may be judged on the other side, that the Gluttons soul was conveyed into hell (according to that speech unto another Miser, Thou fool, this night They shall take away thy soul) so it may well be, that by the ministery of Angels, the souls united to their bodies for full doom, they shall be presented unto judgement. But yet this ministery a power in mediately derived from the Archangel (
k jombard l. 4. dist. 43. B.  Christ jesus) according to that in john's Gospel chap. 5.28. The hour shall come, in the which all that are in the graves shall hear his voice, that is (as before) the voice of the Son of man: that is, of Christ jesus in our nature appearing.  

Cerinthus.  Now must Cerinthus (if before death he repented not) now must he come forth and make his answer, for teaching that jesus was not borne of Marie, otherwise then by knowing joseph her husband carnally. That he was not Christ; but that Christ came upon him in the form of a Dove. And that jesus suffered, but Christ fled away etc. Against whose abominable opinion touching jesus his only being man, john is said to have written his evangel: which indeed affordeth arguments, specially for proof of his Divinity.  
Now must the 
l Nicolaitans Carpocratians.  Nicolaitans that died such, come forth & answer for their community of women. As also the Carpocratians for denying salvation to the flesh: with others their followers, holding it of the devil: giving it up to all filthiness, as it were thereby to be avenged on the body, their soul's prison.  
Now the 
m Ophita●  Ophitai (who taught the Serpent which deceived Eve, was Christ: who by that means made a way for revealing himself after to mankind. And for this cause worshipped the serpent for Christ etc. upon which the Church gave them that name Ophitai or Serpentinists.) Now must they come forth and know to their shame, that they worshipped the devil of hell in stead of Christ.  
The 
n Montanists  Montanists, who held Montanus for the holy Ghost, condemned marriage for filthiness etc. now those blasphemous filthy tongues must come out and be tormented with Dives tongue in hell fire.  
The 
o Arians.  Arians (who taught that there was a time wherein God was not a Father, nor the Son a Son: that the Son was not of one substance with the Father, but of another nature; a creature and mere man: termed God only in regard of office, as Magistrates be, etc. Now must they stand forth before that God who will to them indeed prove no Father, but a consuming fire.  
The 
p Macedonians.  Macedonians, who taught the holy Ghost not to be God, but a servant trudging about the business of the Father and the Son; those now must to judgement. And well shall they know, that so they taught because they had not the holy Ghost.  
The 
q Anthropomorphits.  Anthropomorphits (so called, for attributing to God in propriety, the very shape and proportion of Man) they shall in this great day well understand that they spoke and conceived of spiritual things, but carnally as bare natural men.  
Now the 
r Apollinarists  followers of Apollinaris, they must answer for teaching Christ to assume only a living body without a reasonable soul, substituting the Divinity in place of a soul: making a confusion of Divinity and humanity (as if Christ were neither God nor man, but a third thing mingled) even as wine and water mingled, is no more wine nor water, but a mixture or mingle mangle.  

s Pelagians.  Pelagius faction (holding man naturally to have in his power to will and do well:) they now shall find, that they both are supernatural and divine gifts.  

t Eutychians.  Now the sect of Eutyches (who held that Christ assumed no nature of ours: the Anabaptists doctrine in these days) they shall in this day learn, that that body and soul shall be damned, the first fruits whereof were not first assumed by Christ jesus.  
The 
u Monothelite.  Monothelites (so termed for teaching that Christ jesus had only one will) they in this day shall be taught to their shame, that Christ had two wills unconfounded: the one peculiar unto his Godhead, which was (as the nature was) Infinite: the other peculiar to his manhood, and (as it was) finite. The first Will strong as God, the second infirm as man, but infirmity without sin. In a word, all the wicked (tars or other weeds) they must now be severed from the Lord his wheat: and that which more is, they must be collected and bound up in sheaves. Not in one sheave but sundry, according to the measure of their evils. One faction in one sheaf, another faction in another sheaf: but all prepared for one hell, for one fire, everlastingly burning.  
Yet (though but one hell, one fire of wrath) scripture seemeth to imply (by universal consent of the Church) that the measure of torment shall be 
x reve. 18.6.  diversly proportioned, according to the proportion and quality of sin in the subject. Nor dislike I a certain Ancient his judgement touching this, namely, that as in creatures all apt to burn, yet some feed the fire more than the other (as for example: oily and gummy timber, more than fuel of a divers nature) even so, of sinners damned, all capable to burn: but the same fire and torment more enlarged by the subject it worketh upon, as his sin shall be more large and notable. Sin (be it more or less) is so considered as the subject whereon the burning wrath of God shall have matter to feed upon for ever. And this is the way, whereby the justice of God against sin, it shall be declared a justice for ever. In this day, the Originists (who have taught that devil and all shall once come out of that fire and be saved) they shall find that sin in the damned never dies (nay, I rather think that it is increased: if so sin can be enlarged in hell: seeing sin unmortified, is budding & bringing forth more evil in thought word, work) and so consequently, the 
y Isa. 66.24. Revel. 14.11.  gnawing worm never to die, that fire never to be put out.  
And as the tars (the most political wicked) together with the whole corporation of Satan, they thus shall find in the end, their glory turned into shame, & their temporary heaven into an eternal hell. So the Lord his wheat or children of the kingdom (for though the other were in it, yet they were not of it) they are in this great day gathered into the Lord's barn. Though they grew together here, they must be severed there. The wicked shall not stand in the assembly of the righteous: nor after that day, shall the soul of any righteous Lot, be cumbered and galled with Sodom. The Iebusits gall us here, but they drink gall and wormwood for it there. We contentedly suffer here, but it is appointed that we shall be glorified there. Into the Lord's barn, Abraham's bosom, Paradise, heavens glory we shall all be received: and there for eternity placed.  
But as there is more or less measure of torment for the wicked; so, shall there not be a diversity of glorification in Christ jesus his members? The universal stream of antiquity concluding affirmatively, I dare not join with them that conclude negatively. Besides, the scriptures they urge to this purpose, I cannot see them otherwise applied then aptly and fitly. For our saviours words in john, 
z john. 14.2.3.  In my father's house are many dwelling Mansions (if it were not so I would have told ye) I go to prepare a place for you. Where they reply that these several mansions are to be understood here in the Church: I answer, that cannot be: for the sundry mansions must be considered in the place whither jesus was repairing (namely, in heavens glory) and not in the earth whence he was departing. Which better appeareth in that after he preoccupates this question of the Apostles (What shall become of us mean time?) whereto he answereth their thought, saying: Though I go to prepare a place for you, I will come again. And where the ancients do allege that of Paul: There is another glory of the Sun, and another glory of the Moon, and another glory of the Stars, (for one Star differs from another in glory) 
a This clause in propriety is the end of the verse.  So also in the resurrection of the dead. If any here reply, that this is to be understood of the first resurrection (which is here) from sin, he speaks openly against the general and scope of the Chapter: which was to teach the resurrection of our bodies (not souls) against some that in the Church denied it. Again, if they say that the comparison is between earthly and heavenly bodies, in this place it is apparently false: for here he concludes: Look what difference in the glory of Stars, (though all glorious) even such difference in the resurrection of bodies, though all glorious: for before the resurrection, no body is glorious. And surely, were it we considered but the state of a body (where we see all the members excellent, yet a difference of excellency: and yet the difference no cause of emulation in the body, because each member hath that which is fitting his own place) as also, if we consider that all the beauteous order of God it lieth in distinctions, it must help to persuade, that in his mystical body there be an Identity (or One-nes) touching the general, Eternal life: yet there must be distinction or difference touching the measure of glorification.  
Where the adverse minded do allege that 
b Ma●●. 28.1. etc.  Parable of the workmen, brought into the vineyard, some at the third hour, some at the sixth, some at the ninth, some at the eleventh, agreeing, & so giving to every man a penny: and so hence affirm that no one differs in the measure of glory; all obtaining but one and the same price, a penny: I answer: a Parable being a figurative doctrine, it must be expounded by that which is less figurative, or plainly proper. The Apostle having taught the Corinth's so plainly of a difference (not between corruptible and incorruptible bodies, but) between glory and glory of bodies risen; it shall be preposterous after so plain assertion, to conclude the contrary from a dark phrase. Secondly, 
c Aug. hom. 67. on john. Chrysost. or● Math. 20.  Augustine, chrysostom and a thousands besides them have delivered a better sense of the penny, that is, how it importeth only Eternal life. Which eternal life though one, yet uttering itself in more or less glory, according to the place each member than enjoyeth in this mystical glorious body. Some here bring forth fruit an hundred fold, some sixty, some thirty. Unto those of fruits an hundred fold, 
d Amb. on 1. Cor. ●●.  Ambrose referreth the glory of the Sun; unto those of 60 the glory of the Moon; and unto those that bring forth fruits thirty fold, he sweetly referreth the glory as of common stars. And surely, as the contrary persuasion doth effect in men a remissness and slothfulness in the Lords work; so, the belief of this doctrine is (as a goad) in our sides for stirring us forward in the works of the vineyard: for out of the vineyard or Church's fellowship, no promise of penny or eternal life.  
Which point remembered, as it will cause his people to maintain Church's unity; so, the tars also remembered (having place in the Church, yet finally damned) it may force us to make our election sure by good works. Not to make it sure unto God by good works, but unto ourselves, as a certain 
e Io. Vigueriu in Instit. The olog.  Romanist well granteth. These be his words, Per illa verba 2. Pet. 1.10. haberi non potest, etc. By those words of Peter (2. Ep. 1.10.) it cannot be understood that election should be, because of works following: but that by perseverance in good works, 
Praedestinatio ●uae immobili●●st, quadam ceritudine conie● jurali nobis erta ostendatur.  Predestination which is immovable, it may be shown certain to us, by a conjectural certainty. As for all time spent out of the Church, or evilly spent within the Church, what shall we count it but time lost? A certain heathen could well say: 
g Seneca in ib. de vit. c ●reu. cap. 8.  There is no cause why thou shouldest think any old, because of his grey hairs or wrinkles. He hath not for that loved long, but been long. For I pray thee: thinkest thou that he hath sailed much, who (after his putting forth of the haven) is by a sore tempest driven here and there, and by force of winds diversly rushing, is all that while but come round about? Such a one hath not sailed much, but hath been tossed much. Nor let us think such unfruitful and time only lost, but (which more is) a building up of faggots for our own burning: the breeding of a viper in our bosom: the laying of sundry stepping stones to eternal damnation. Whereas, in holy expense of time, we gain more and more assurance by those fruits of faith, that our life is laid up and hid in Christ, until his appearance. With whose appearance, as our glory shall begin, so never shall it end (though wicked Chiliasts have pronounced it to be but of a thousand years durance) but as verily as we are by the holy Ghost joined to the Son, and the Son to the Father: so verily we cannot be any more pulled from the possessed glory, than the spirit can be rend from the Son, and the Son from the Father, and the father from himself. To which glorious Trinity in Unity, all kingdom, power, and glory be given for ever. Amen.  Theodoret on Ezek. chap. last. 
Thus I speak with ●he holy Greek Father.  An end being put here unto my speech, we desire such as shall read this book, if so they find any thing herein interpreted by us, worthy the tramell, they therefore would praise the Lord of All. But if the gain answer not the Expectation, or that they find not fruit answerable to the labour, that then they would pardon the imbecility of Nature: but yet would embrace the minds alacrity; recompensing our labours with their prayers: begging (of the Saviour of All) remission of our sins: with whom, together with the Father and the holy Ghost, be glory for ever and infinitely ever, Amen.