SEeing speech is here of a Parable, it would be considered, first, whether the word carie with it mo senses then one in Canonicall writ: and then, in what sense it is peculiarly vttered.

For varietie of sense, I rest well resolued in that auncient collection of the Greeke father Chrysostome: who vpon the 48. Psalme according to the Septua­gints or Greeks account (for they ioyne the 9. and 10. Psalms in one; with vs and the Hebrew distinctly two: and then for keeping the number of 150. psalmes, they cut the 147. psalme into two: beginning their 148. with the 12. verse, Laud the Lord O Ierusalem, &c. which account the old Latine also obser­ueth) on the same 48. psalme, he collecteth two senses from the olde Testament, according to the Septuagints version: and other two senses in the new Testaments Greeke: that is, foure senses in the whole.

In the olde Testament, he first obserueth it for a Rebuke or opprobrie: as where in psalme 44. we read, Thou hast set vs for a Parable, that is, for a by-word or marke of rebuke. And in Iudges 14.14. it is taken for a Riddle: where of Samson Be-dan (sprong of Dan) it is written, Out of the eater came sweet, &c. which in vers. 12. is termed well a Riddle, but in the Greeke, a Parable. In the new Testament lieth other two senses, which Hysteron proteron (for methode sake) I rehearse thus. In Hebr. 11.19. (speech hauing passed of Abraham his offering Isaac) it is said, That from the dead he receiued him (En parabole) in a Parable or type; or (as we haue it well) after a sort. The fourth sense is that which here in Mathew is vsed, and that is for a Similitude: as if he should haue said, Another similitude Iesus he put forth vn­to them. Wherin if we obserue, first the partie which propounds [Page 12] the parable; then secondly, the parties to whom it is propoun­ded, it shall carrie with it his proprietie of edification.

The propounder is Iesus, in plaine English, Math. 8.21. He that was ap­pointed to saue his people from their sin: appointed by God the father to saue the whole Israel of God. The heroicke con­dition of his person (essentially God, essentially man, by true distinction of natures, constituting but one person, Mediatour Christ) it may cause vs with more reuerent attention to listen his similitude. For sentences deliuered by persons of state, they ordinarily stand for Maximes of mightie consequent. And if we consider his inestimable loue towards his people, that may moue vs more: for who will not be vrged by a sweet and trustie friend? But if it be remembred, that he is not one­ly our mightie friend, but also He, whom the Prophets call Isa. 9.6. Counsailor, and the Pro. 8. & 9. Psa. 104.24. Wisedome of God in whom the whole worke of Creation restes, surely, this may be a furtherance, (not onely to attention, but also) to perswasion for a readie receipt of those words of wisedome.

Touching the parties to whom this Sauiour of ours speaketh, it is the multitude, his disciples not exempted. The Parable vnexpounded, is principally because of the people; concer­ning whom the scripture had foretold Vers. 14. &c. That in hearing they should not vnderstand, and seeing they should not perceiue, because of the fatnes of their hearts, &c. So that our Sauiour vseth not Pa­rables so, but when he hath warrant of scripture: nor fat hear­ted and insensible soules are not so spoken vnto, but when scripture will be so verified vpon them. Our Sauiours enig­maticall speeches may teach vs to obserue the times (and so Origen and others do read, Rom. 12.11. Seruing (Kairô) Time, not (Kuriô) the Lord) considering, Prou. 25.11. A word spoken in his place, is like Apples of Gold and pictures of Siluer. Vnto some, holy my­steries are to be sealed: but vnto leane hearted disciples, and such as will not play the hogs and dogs with pearles, the writ­ten mysteries of God are to be reuealed. His truthes are not like Isis and Osyris mysteries in Aegypt, who are to be locked vp in the bosomes of their sacred priests. Indeed, the priests of spirituall Aegypt do locke vp all from the people in an vn­knowen [Page 13] tongue, saying: that Hosius de expresso ver­bo Dei. The people are swine and dogs, and holy things are not to be giuen vnto them. But no people are we to terme so, who minister an outward hope (though mixed with infirmitie) of being truly desirous to heare and vnder­stand, not for cauillation but for edification.

And seeing a Parable or similitude expounded, it is the plai­nest doctrine or forme of teaching of all others (seeing it hath allusion to common naturall things, where with man is well ac­quainted) as also, considering with the plainnes there is an e­loquence naturall ioyned for beautification thereof vnto the eye of nature; it should teach all ministers herein sometimes to be exercised, as was Salomon that great preacher of Israell: for of him (carying a representation of our Iesus) it is thus written: Eccle. 12.9.10. The wiser the preacher, the more he taught the people knowledge, and caused them to heare, and searched forth and prepared many Parables. The preacher sought to find out pleasant words and an vpright writing, euen the words of truth. Yet, seeing Parables of themselues doe not naturally conclude or proue, but onely ex­plaine and illustrate doctrine alreadie proued (euen as in all schooles the axiome runs: Similia illustrant non probant: Simi­lies do beautifie, but proue not) therefore Parables must be no further pressed then may be found consonant to the analo­gie or proportion of faith. And for this cause, they may be termed as one well termed Aliegories, namely, Zuingl. on his 52 art. Sawces which none eate alone, but for seasoning of meat. So much briefly for the terme Parable, now to the matter so termed. It followeth in the text.

Vers. 24. The kingdome of heauen is like, &c.] Euerie com­parison consisteth (as Greekes speake) 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 haue to resolue the Parable thus: Looke how it befalleth a field first sowen with wheat, where into afterwards steps the enemie and scattereth his tares, &c. Euen so it befalleth with the kingdome of heauen. In the 12. Mat. 12.43.44.45. Chapter of this present E­uangell, our Sauiour propoundeth a person out of whom the vncleane spirit goeth, but afterwards returneth to a stronger [Page 14] possession of that soule: he then applieth it to that generation saying: Euen so shall it be with this wicked generation. But his me­thode here contrariwise, euen so it shall befall the kingdome of hea­uen, As vnto a field sowen, &c. Placing that in the first place, which by the former president should naturally come in the second place. And this to teach vs, to vse and not to vse a na­turall methode: that is, to our Christian libertie herein; not to make our selues slaues to one forme, when Christ hath made vs free. And yet this no cloake for ignorant bablers, who oft speake despitefully of methode; 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 enemie as ignorance. But let vs come vnto the thing compared.

The kingdome of heauen is like, &c.] To the sense of these words, first seuerally, then ioyntly. The word Kingdome (as is also the Hebrew and Greeke) it is deriued of the word King, as being the thing where abouts a King is exercised. And which more is, I take it to be compounded of King and Doome, (and so by contraction Kingdome) because hereabouts a King doth exercise his doome or iudgement. Vnto which kingdomes Constitution is required, first a King; secondly a People; thirdly Doome, iudgements or lawes; fourthly, an Execution therof ac­cording to equitie. Which I passe by, as ordinarie common places.

Touching the word Heauen (or rather as it is in the originall So the He­brew (Sham­majim) plural. (Ouranôn) Heauens in the plurall number) it is sometimes taken for the ayre (as when we say, Frigidum Coelum, a colde heauen, that is, a cold ayre: or as the birds are said of Gen. 1.20. Moses to flie in the open stretching forth of the heauens) sometimes it is taken onely for stretched out spheres, globes or seuerall circles wherein the stars be. Of which, some be termed in the Greeke, Iude. 13. Planets, in english, Wanderers, because of their swift and speedie motion: and those be seuen in number, wherof the Moone (the lowest) and the Sunne (the middlemost) are prin­cipall to vs ward for operation. But the one and the other re­strained from Psal. 121.6. Smiting those that put their confidence in Isra­els God: not (as Ier. 10.2. the heathen doe) fearing the heauens face as a [Page 15] God. The other heauens are eyther the firmament wherein all the common stars be (commonly termed fixed) whereto Ieho­uah willeth Gen. 15. [...]. Abraham to cast his eye, telling him, so infinite should his seed bee. In which firmament are the stars, whereof the Lord speaketh to Iob, namely, Plejades, Orion, Matzaroch, Arcturus. Or else they be heauens inuisible, beyond the reach of our sight, whereof to dispute it is not fitting this place. Yet so farre as God reuealeth his workes vnto vs, so farre we may search, and with humilitie enquire for our comforts: yea, that so thereby we may so much the more be pricked to praise him in his workes: so much for the words seuerally, now ioyntly.

The Kingdome of heauen, it being a phrase not fully found in those syllables, in any one place of the olde Testament, we are to seeke the originall vse thereof in the newe. The first Preacher of this phrase, it is Iohn Baptist in this present gospell, and Chap. 3.2. where he cries, Repent, for the kingdome of heauen is at hand. In which speech he hath relation vnto that kingdome whereof Daniel speaketh, Chap. 7.14. giuen by the ancient of daies vnto One like the sonne of Man: which in vers. 22. & 27. he communicates with the Saints of the most high, a kingdome after the receipt and possession thereof, appointed to endure for euer. Whereunto if we adde that to the Hebrewes, touch­ing the remouall of the olde heauens and earth (that is,Heb. 12.27.28. of the Iewish Church and pollicie) that so a new kingdome might be receiued of the faithfull that should neuer be shaken, it shall so appeare euidently, that the kingdome of heauen here spo­ken of, it is no other thing then the state of the newe Testa­ments Church, whereto Iohn Baptist prepared the way, and baptized. Yea, that this conclusion is Catholike and subscri­bed vnto of all, euerie one that is read, can well enough testifie.

The state of new Testaments Church it being so called, we therby may collect the grosse darkned iudgement of the world, who takes it rather for a kingdome of hell, then of heauen: and the rather because the appendices of this kingdome or Commonwealth are like to Iesus incarnate: that is, Isa. 53.2.3. Out of a drie ground, void of for me and beautie ▪ according to naturall in­sight; [Page 16] and therefore a Kingdome like to the King, not of this world: but rather alotted to hang on the Crosse by the hands of the world. And for this cause, the Psalmist saith that, Psal. 45. The Kings daughter is all glorious within. And so our king h [...]mselfe saith [...]uke. 17. [...]0.21. that this kingdome is within, & not to be seen of the world, or heretikes by Lo here, Lo there, as it were by outward appea­rances: on which externall show the Pre [...]sian Pharisee then rested.

Secondly, seeing the olde Testaments kingdome once sha­ken, it gaue place to this new kingdome and that for euer and euer: we first ought to obserue the former kingdomes basenes in comparison of this. Euen as we know the firmamen­tall starres to be inferiour for light vnto the Sunne, by reason their shine is darkenes, when once her beames irradiates our Hemi- [...]phere. 2. Co. 3.11. For if that which should be abolished was glorious, much more that which rema [...]neth is glorious. Nor can this be re­membred without compassionating our elder brother the Iew: w [...]o (poore soule) not perceiuing the abolishment of the first (by reason of the lawes letter, hanging as a vaile before his eies) he therefore abhorreth communion with the second.

Luke. 15.25. &c. Standing with the elder brother without, grumbling and grudging at his yonger brother, feeding of the slaughtered Bullocke within Shems tent. Nor maruell 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 tast, they dare not handle, they dare not pray in a Synagogue, Col. 2.22.23. Which al perish with the vsing, according to (the destinie of) commandements and doctrines of men. Which things indeed haue a shew of wisedom in a voluntary reli­gion and humblenes of mind, and in not sparing the bodie; but they are (in troth) of no value, saue for satisfying the flesh. For if we be risen with Christ, nothing to the pure can be vnclean (if not of meat, Mark. [...].15. going with in vs, though vnder the law it was otherwise, much lesse of stones and timber without vs) for all the creatures of God are sanctified vnto them by the word and praier: and it is lawfull 1. Tim. 2. In all places to hold vp hands, prouided it be without wrath and doubting.

Besides, this kingdome being of an euer-enduring nature [Page 17] and no more to be remoued, it not onely [...]utteth off these he­retikes that from Revel. 14.6. d [...] [...]eare themselues in hand, that this word of the kingdome s [...]all be vtterly abolished, and another new Gospell preached. For as Gal. 1. [...]. c. Paul commaunds vs to hold that Angell accursed that brings another Gospell, so that is nothing else but a renual of our Gospels preaching more vniuersallie: by the which a way is prepared to Babylons downefall. Which might well begin with our Wicliffe, and be continued through the midst of the Church by Luther and o­thers. As, I say, the perpetuitie of this kingdome it cutteth off such new gospellers, so besides that, it c [...]n [...]inceth many of ig­norance: who contrarie to scripture, all antiquitie and expe­rience doe affirme, that there hath beene no visibilitie of the Church for former hundreds of yeares. 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. Reuel. 11.2.3. (for as the Cen­turists well reason, if it continue vnder Antichristes tyrannie and exaltation, much more after) but also, it is an emba­sing of this kingdome before the kingdome of Moses. For, was not the ancient Church (the figure and type hereof) was it not alwaies visible? No, saie our ignorant Reformists and Schismatikes. The Church was inuisible in the time of Elias. But the Lord saith no: Rom. 11.3▪4.5. First, by rebuking the Prophet, pro­nouncing vnto him that there were 7000. in Israell that did no outward homage vnto Baal. Nor let a man iudge other­wise it could be, seeing not onely there were plentie of Pro­phets when Obadiah hid them by 50. and 50. in a caue; but also, 2. King. 2. [...].5.7. &c. there were schooles of Prophets what time Elias was readie to be rapt vp. Secondly, the holy Ghost recordeth E­lijah to haue spoken against Israel, not against Iudah. For as he knew that good Iosaphat at that time raigned in Iudah, so he wel knew, that there was not only the church visible, but also migh­tily reformed. Nor can I but wonder that man can read the third Chapter of Luke 3 23. &c. Luke, where the principall starres of the Church from the first Adam to the second are genealogically numbred, and yet after the reading thereof, not to see that euen in them the Church was ay visible.

[Page 18]But those peruerters vnable to answer those scriptures, they will now presse me with men (although at no hand we may presse them with men) and that thus: To teach the Church ay visible, is to teach Poperie, and all our learned men haue alleadged this of Elijah against that doctrine, &c. I an­swer, it is false: not onely all ancients euer hold the Chur­ches Euer-visibilitie, but also, all learned men of our age, (amongst the rest read Caluin his Institutions, booke 4. Chap. 2. Section. 12. and Chap. 7. Sect. 25. Peter Martyr in his common pla­ces, Classis. 4. Sect. 41. place 6. the foure Centurists in Centurie 1. booke 2. Chap. 4. Also our Nowell on the Article, Communion of Saints, &c.) to which purpose our mē against the Romanists haue commonly vrged that of Tertullian (Tertul. ex­hort. ad casti­tat. Vbitres, Ecclesia est, eti­amsi Laici) A Church is where but three be, although they be Lay-people. They haue not alledged Elijahs complaint against Israel for prouing al nullity of Churches visibility (for that is not the question betweene vs and Papists) but it is alledged a­gainst visible Constitution of Church in Israel. The Roma­nists vrging their Church for vniuersall, and ay constituted according to the first patterne of externall pollicie, we affirme that the new Testaments Church sometimes looseth such visi­bilitie of vniuersalitie and externall constitution: euen as the ancient Church her figure did. If we consider typicall Israel, first we see her great and glorious going out with army of ban­ners. Anone ten parts fall away, though midst these ten God ay stirred vp Prophets and prouoked some to an essentiall o­bedience at home, destitute of Iudahs sacrifices, and Church pol­licie. Anone the two tribes goe into Babel, and Ierusalem is trampled vnder foote for many sabaoths. Yet the Church visi­ble (true Iewes and true Prophets) though Priest and Tera­phim ceased. Anone they returne backe by Cyrus, but still trampled vnder foot by Persians, Grecians, Seleucians. And all out of order when Messiah came: yea, high-priests made by Herod, that were not of Aarons line, as Iosephus Alleaged al­so by Eusebius in his ecclesiast hist. b. 1. chap. 7. recordeth: and we may well credit a Ie [...]e when hee testifies their owne shame. So say we vnto the Romanistes, it hath fared with Christ his Church Catholike trod vnder foot for 1260. yeares, [Page 19] (as Iacob Brocard, Fr. du [...]lan, Iunius, Napeir haue well obserued) during which time our Church was in the midst of Babel: and the man of sin exalted in the midst of it. Which point obser­ued, it not onely stoppeth the Romanists mouth demaunding of vs, what are become of Grandfathers and Grandmothers? but also it dammeth vp a foule stream that carieth many head-long into Schisme, expecting euerie sect a new forme of Chur­ches beginning. Whereas alas, it may be reformed and purged, but no more is to be planted as at first it was by the Apostles▪ For as the beginning of plantation was euer practised by mira­culous ministers (witnesse Moses and Aaron to Israel, and the Apostles to the new Testaments kingdome) so besides that, it was to incommend vnto such Churches new lawes for the sub­stance therof, which before they had not. As for vs Christians, we receiued such a kingdome, as for the substance thereof, it hath euermore preuailed against infernall powers.

And gladly I would know of our Schismatikes, if so the Be­ing vnder Romes gouernment, it simply or essentially caused all such to be limmes of Antichrist; and that to be the beastes marke for the which all such should drinke of the wine of God his wrath, I would then demaund of them: First, where the Church then for 1000. yeares hath been visible; and so con­sequently, what assurance they haue that their present faith for the substance therof hath preuailed? They can make no answer but against all scripture. Secondly, I would know of them why the corrupt gouernment of Rome should make all vnder it Antichristian; and then the Reuel. [...]. Nicolaitans, Balaamits, Iesabels disciples, and all Anabaptists they should not be to vs as well true visible Christians? Seeing these were and are (in the Brownistes iudgement) vnder the true externall Church-go­uernment of Christ? Is Romes gouernment stronger for euill, then Christes for good? Either here they must answer blasphe­mously, or else they must grant truly, That the essence or Be­ing of true Christianitie and Antichristianitie, it res [...]eth not in out­ward Church-gouernment, but in an obedience and subiection to a foundation of faith truly Christian or Antichristian. And for this cause, as Antichrist is 2. Thess. 2.4. termed (Gra [...]ed by Master Green­wood pr [...]ace to [...]. Anti-k [...]im [...]nos) a [Page 20] a layer of an opposite foundation, so it is his false fundamentall doctrine which is his marke: euen as it is not outward Church-gouernment which marketh therfore out a true Christian (for heretikes oft haue that skin of the sheepe) but a firme biding by the foundation, as the Apostle noteth to the 1. Cor 3. see [...]aluin there­ [...]n. Corinths. And this ground is it wheron Master Caluin stādeth, whē he beleeues the saluation of diuers Ancients liuing in too to corrupted ages.

But here the Romanists will say, Then you Protestantes are gone out of the Church, inasmuch as you are departed from vs. I answer, we departed but from a notable foundation of faith opposite to the very grounds of the gospell. Which opposite ground as it was long in laying, so it was fully setled by thē in that infamous Held in An­no Dom. 1545 Councell of Trident. Besides, we doubt not but we haue left some true Christians in that Church (witnes such as amongst themselues, they daily persecute) euen as the many thousands of Iewes left Daniel and some others behinde in Babell, what time they returned vnto Ierusalem. But as those of the returne could not be called schismatikes from Daniel (first because the time of captiuitie was expired: secondly, because Da­niel should haue done better to haue followed them, then they to haue returned vnto him) euen such is our case. First, it was As the aun­cient Prophets had a certaine terme of ye [...]rs [...]o the ancient Church her [...] so Iohn hath in [...] 11. those daies (as their daies) so ma­ny [...]. So well vnder­stood of [...]a. Broc [...]r [...]. [...]. Iunius, [...] Ian, Napeir. decreed (and experience will manifest that) how we should be for 1260. yeares captiued: then that the beast should be­gin to kill faster then before (the reason was, because now the Prophets were more zealous then afore) whereupon a tenth part of the Beasts Citie or congregation should fall away from him: their kings and rulers now hauing in their heart to be a­uenged by fire on that purple whore, which before had made them drunken as swine. Our King Henrie began that worthie worke: his princely son Edward continued it happily: but our soueraign Queen Elizabeth, hath not only brought her own peo­ple vnder the banner of Iesus; but hath lent her princely hand vnto Churche's all abroad; countenauncing and assisting them with mon [...]e, men and sacred counsaile. So that it was well said of M. Penry in Scotland, that the Gospell was more beholden vnto Queene Elizabeth, then vnto all the Princes in Europe. Against which Elizabeth who so shall arise, let their forehead [Page 21] with Miriam be smitten with leprosie; and not for seuen daies but seuen yeares (yea for euer) let them be abandoned the Commonweale of England. This briefly for the Churches per­petuitie, and for essentiall Christianitie touching faith & man­ners, euen through the midst of Antichristes pride and tyran­nie. Other things will be necessarily met withall in the com­parison following. So much for the thing compared.

Like to a man which sowed good seed in his field, &c. Not to vrge here the care good householders should haue to see their fields, vineyards, gardens sowen and planted with that which is good; that so they may not onely returne peeces of siluer to them­selues, as the Canti [...]. 8.11. vineyard of Baal-H [...]man did vnto Salomon: but also propound hereby good vnto the countrie, as resemblances of God his care to create all good & verie good: passing by that, let me directly come vnto the precise sense of the Parable. For the vnderstanding whereof, let vs heare what exposition our Sauiour himselfe giueth hereon. In verse 37. he saith, He that soweth the good seed is the sonne of man. And in the next verse, And the field is the world, and the good seed they are the children of the kingdome. A certaine poore soule once ignorant how a­ny open wicked might vpon any occasion be suffered once to grow in the Church, he makes such an exposition here, as whereby he may shut Tares quite out of the Church, for thus he writes, 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, &c. to this question I an­swer, it is true, he did so: but this is not consonant to this place: for the Sonne of man is not God the Creator, but God the Redeemer, neuer called Sonne of man vntill he was incarnate. So that here is no speech of worlds Creation, but of Christ Iesus incarnate: who by his owne ministerie and the ministerie of his Apostles did plant the childrē of the king­dome or new Testaments Church in the face of the whole world: and this by preaching the word of the kingdome, termed also the immortall seed of God. For here is no com­parison framed to the world, but to the kingdome of heauen, the state of the new Testaments Church.

Where he addeth (and all our Schismatikes from him) that [Page 22] here is no speech of the Church, because our Sauiour saith, And the field is the world, I would first demaund what they meane by the world? By the world, they can not vnderstand the wicked, seeing before they say, God made the world, &c. But God made not man wicked (except to Brounisme they adde Manichisme) therefore by the worlde, they must meane the circuite of the earth, wherein Christ planted his Kingdome Psal. 2.8. & a 16, [...]7, & 72, 8, [...]6, & [...]9 25 which was ne­uer ve [...]ified in [...]aui [...], [...]lo­mon or any but [...]hrist. from one corner and sea vnto another. Touching the tares, that in his own place.

The Father hauing from mount Sion proclaimed his Sonne Regent from the Sunnes rising to his going downe, the Sonne labours the plantation of this his possession, by sowing the same Gospell, which of yore was preached to Dauid, to Abra­ham, and first of all to Gen. [...].15. whereto Paul relates Gal. 4 4. & Iohn Re­uel. 12. Adam in Paradise. For the which, as Matthew produceth the Gospell from Dauid and Abraham (because it was written in Hebrue, and specially for the Iewes, who altogether bragged of Abraham and Dauid) so, Luke (re­specting Iew and Gentile and all) he ioyneth the Church of pe­culiar faithfull on the one hand with God, and on the other hand with Iesus: because without respect of person, the Iesus was in Paradise first preached by God to Adam. This Gospell (not yea and nay but Amen, Christ yesterday, to day and the same for euer) by it the Sonne of man begetteth sonnes for his Kingdome, a Kingdome vnable to be shaken and remoued: ex­cept that Christ her foundation can be remoued.

To omit common places here (touching the Seede of God, state of Vnregeneration, Regeneration, &c.) obserue wee here the fulnesse of time for Iaphets people (the nations or Gentiles) their comming vnto 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 Oliue, is done (oh the wisedome of God) with a cutting off of the na­turall Oliue (Shems people) who after the fulnes of the Gen­tiles be come in, are againe vniuersally to be receiued into the open state of saluation. That the Iew should first be exalted by reason of faith in Messiah, and the Gentile glorified that way in the second place, Iren. aduers. haeres. l. 4. ch. 42. Irenaeus vnderstood it typically by Thamars twynnes. The ancient Tert. l. 1. cont. Iud. Tertullian vnderstood the case [Page 23] to be figured vnder Rebeccaes twinnes. The same doth Aug. ciuit. dei. l. 16. Au­gustine. As for Theod. qu. 89 Theodoret, he conceiues also Lea and Rahel to be types of Iewes and Gentiles, the latter to be more acceptable to our Iaakob Israel, preuailer with God: and in qu. 95. another place, vnder Zara and Phares, Thamars twinnes. And vsually vnder [...]ierom ad Pauli [...] d [...] ins [...]. monachi. Gedeons fleece & floore (the one de [...]ed from heauē, when the other stood drie) the ancients vnderstood the same mysterie: and thereunto doth Chrysostome applie the 6. verse of Psal. 72. And touching the recalling of the Iewes (after fulnes of Gen­tiles come in) as they Origen vn­derstands it vnder Baruc [...] triumph, in Iudg. 5.2. were not ignorant, so Gregorius Papa (after whose time presently, euen fully in the Lords yeere 666. Machomed in the East & vniuersall Pope in the West, that two horned power was exalted) he is plentifull in this Greg. mo­ral. l 9 & sup­cant. 7.3. &c. testimonie.

The Church being at first shut vp amongst the Iewes (elder brethren by grace from Shem, but Gentiles ( Origen on Iosua, [...] ▪ Iaphets people by nature) now the Church was to enlarge her tents and to stretch her coardes vniuersally through the earth: for which cause it is called Catholike and Vniuersall; so it cutteth the throat of here­ticall Donatists, that would shut it vp in a corner of Affricke, or in some chamber in London, or in some citie of the Low-coun­tries. Nay, let the Pope of Donatisme say, that he hath some of his sheepe in the Low-countries, some in diuers holes in Eng­land, some in Ireland (no Pastor or Bi [...]op in England hath so large Iurisdiction) yet for all this, so long as we remember that article of faith, I beleeue there is an holy catholike Church (an ar­ticle grounded on Scriptures enow) wee dare not say but his Church is a faction gone out of the catholike Arke (though our Sauiour Mat. 24. [...]3.24. [...]6. [...]uke 17.23. forbids going out vnto such desart and corner Gos­pels and Christs) and by reason of such schisme (although with such arguments as were able almost to [...]educe the elect, coue­ring their thorne and thutle schisme with shee [...]ish skin or con­uersation) by reason (I say) of such schisme, and vniuersal con­demning all they depart from for onely visible limmes of Sa­tan and Antichrist, we must beleeue they in such estate are ex­posed to the ouerflowing wrath of God.

This Gospell of the kingdome, as the Apostles had com­mission granted and giuen for sowing throughout the earth, so [Page 24] the sound thereof went quickly through the earth. And no maruell, for now Dan. 2. Daniels stone was to roule all abroad: first, for battering downe opposite power, secondly, for setting vp a kingdome which should neuer be destroyed, the little stone so becomming a great mountaine. And though we Brittaines (tearmed of their word Ca [...]bden in Brit. Brith, painted: because our people painted and dyed their bodies monster-like, as indeede wee were a most sauage Nation) though we were couched here in an vttermost coast, yet it is registred to God his praise and our comfort, that Chemniti­us out of Sa­bellicus. this Prouince was first of Prouinces in receiuing the Gospell openly, as Sabellicus testifies. Polyd l. 2. hist. Angl. Polydore Virgil ma­keth Coyl the king here a receiuer of the faith in our Lo. y. 182. But the holy faith planted in our land before by Ioseph of Ari­mathaea, who with some others came hither, obtained a mile of ground neere Wels, afterwards called Glascon. And this by ancient Gildas testimonie should be in the yeere of Christ, 60. Gildas sapi­ens de excidio Britanniae. Who also saith that they suffered a notable persecution here by Diocletian Romes Emperour. The excellent Theodoret wri­teth, Theod. l. 9. de cur. Graec. affect. that the Apostle Paul (presently after deliuerance out of his first captiuitie at Rome) hee came then hither. This A­postle in his second Epistle to Timothie and last Chapter, he re­membreth one Claudia an excellent christian woman then at Rome, whom Martial the Poet affirmeth to be of Brittaine, thus:

In a word, the ancient Registers haue so vniformely consen­ted in this point (namely, that Britannia in the Apostles times it receiued the holy faith: as also that the Ministers were ma­ried, nor after 600. y. (what time Austin the Monke came hi­ther from Rome) could or would giue any hope of yeelding therein to Romes perswasion, whose Cities Ministerie then was much gone out of the way) this point I say, is so vniformely witnessed, as our Schismatikes may so well aske me what assu­rance I haue that here was a king Henry, as demaund what as­surance I haue of the other. And this comfortable point I haue the rather vrged, because some too ignorantly seeke the be­ginning [Page 25] of a Church here within these hundred yeeres▪ and the Schismatikes impudently affirme, that they themselues are the first visible Church sprung vp in England. The founder where­of was Browne. Which man, if so he had been stirred vp by God to such a miraculous worke, not onely he should haue been vp­held in that worke (as Moses and Aaron to the old Church, and the Apostles to the new Church: for God neuer forsooke his principall Church-planters) but also, he should haue begun that worke with a better miracle, then by alluring seruants from their masters, children from their parents, wiues from their husbands, Psa. 15. [...] 1. Pet. 3. [...]. 1. Tim. 6.1. [...]. 1. Pet. [...].18. with whom they had smitten couenant, al­though to their bodies hurt and affliction.

Thus the seed of the kingdome vniuersally preuailed, mau­gre the malignitie of the Gentiles. Euseb. eccl. hist b. 2. c. [...] Eusebius recordeth that Ti­berius Caesar hearing of the excellent things of Iesus, he motio­ned vnto Romes Senate, that Iesus might be enrolled in the number of their gods. The Senate replied, that now they could not consent to that, because the people alreadie had begun such a blaze, They hauing not first approued the same. Which no doubt (saith Eusebius) was done for this end, that the wholsome doctrine of diuine preaching it should not need the allowance and commendation of men. And surely (were it not that with God euerie thing is possible, as also that the euent makes the thing manifest) how hard a thing should it be to thinke, that the field of the world ouergrowen with Idols and diuels, it should by so weake an in­strument as preaching (and that of a Iesus crucified, and that by so meane persons as he sent out) it should (I say) be subdued vniuersally in so small time, vnto the obedience of the Gospell? But this was, that so the word of auncient prophecie it might be fulfilled. So much for the Churches vniuersalitie. It fol­loweth.

Vers. 25. But while men slept, there came his enemie and sowed Tares The Gre [...] is: [...] in the midst of the wheat, and went his way. The enemie that soweth those Tares (saith our Sauiour, vers. 39.) is the diuell: and in the verse before, the Tares are the children of the kingdome or Church. As the son of man did not sow his children but by begetting them through the doctrine of truth; so the diuell [Page 26] doth not create or sow these his children, but by causing them to be such through the doctrine of vntruth. And this his fact of vnhappines 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 Act. 20.28.29. &c. Paul knowing by faith in this doctrine, that after his departure Wolues would enter into his Church (yea, that of their owne selues some should arise, speaking peruerse things for drawing disciples af­ter them) he tels them the way of preuenting this euill, namely, that they should watch ouer themselues, and ouer the flocke (for God neuer exacteth our seeking his glorie (nor can we) by the neglect of our owne soules: though some would closely teach the contrarie, namely, that they might doe euill to them­selues that so good might come thereof, whose damnation is due) for drowsie sleepines (which after came to passe) it would cause confusion enter and arise to the disturbance of all good.

That it is said, the diuell soweth this tarish doctrine (though he doth it onely by his ministers) we must maruell thereat no­thing at all. When the wicked were to cast some of the Smyr­nians in prison, the holy Ghost saith, Reuel. 2.10. The diuell shall cast some of you in prison. A King is said to doe that he doth by his Em­bassadour; nor must the factors of Sathan thinke much to be called Sathan, Math. 16. when as to Peter for an excellent dehortation our Sauiour saith vnto him, Come behind me Sathan: as for Isca­riot, he was plainly termed Diuell. But this and some other common places I passe by, and come (for that I specially pro­fesse herein) vnto the points in controuersie.

It is euer accorded vpon, that the Tares are wicked-ones, but what kind of wicked-ones, as also whether within the Church or without, therein is much dissonancie. Libertines say, that they are the whole bodie of wicked people in the Church: and so from our Sauiours speech (Let them grow) they would haue all excommunication ouerthrowen, and all wicked that wil, be admitted vnto the holy supper. Others, that they be heretikes, who are to be permitted of the Magistrate, if so happily they may become wheat by repentance. Others, (whereof here­after) [Page 27] they vnderstand them to be such wicked only as are per­mitted of godly pollicie: that is, not for loue to them, but to the wheat or children of the kingdome. Touching their place, the Browniste affirmes them to be without the Church; be­cause our Sauiour saith, Let them alone: applying the Apostles speech thereto, 1. Cor. 5.1 [...]. What haue I to doe, to iudge them that are without? Others amongst our selues hold them to be hypocrites, or such wicked in the Church as are not of vs seene. Amongst which, T. C. his re­ply to Doct. W pag 241. of part. 2. One great scholler writeth thus: I grant it no shame to the Churches to haue hypocrites, for as much as the iudgement of man cannot discerne them: and of them & no other is the Parable of Tares, which forbiddeth weeding vntill the day of haruest. And in 1. Part. p [...]g. 34. ano­ther place, he taketh vp 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 vttered his owne ignorance herein, as will appeare.

When it is said, that the Tares are in the midst of the wheat (and the wheat is in the Church) it presently conuinceth those that say, they are without. And when as it followeth.

Vers. 26. And when the blade was sprung vp and brought forth fruit, the Tares APPEARED also. It hereby plainely [...]nough appeareth, that so verily as the wheat appeared, so verily the Tares appeared. The children of the kingdome appearing such by their fruit, the children of Sathan that way appearing also. Nor appeares this lesse in this, that the Ministers after are grieued at the Sight of them: and for that doe interrogate, if so they may pull them vp? If they had been without, it would not so haue troubled the minds of those that were within: and if they had been hypocrites or inuisible wicked, it could not haue troubled them at all. Those errors are by the Parable it selfe plainely ouerturned. But more plainely (if God per­mit) it shall appeare by conference of other scriptures. when as I come to examine our Sauiours words, Let both grow together, &c. Meane time obserue, that two sundrie seeds are sowen, & thereof ariseth two sundry sort of people within the Church. The first not onely within the Church, but of it also: and there­fore termed children of the kingdome. The other within the [Page 28] Church, but not of it, and therfore termed children of the wic­ked. Contrarie seeds, so haue contrarie effectes. The house of Cloë in Corinth, by the fruit shewed thēselues to be true mem­bers; others by vnbeleeuing the resurrection did show them­selues to be troublous members: or rather a corrupt humour in the bodie that deserued to be purged. And surely, as we would be deemed followers of the sonne of man in a care of planting good, so we must endeuour our selues to sow onely good seed. If we come into pulpit with vnresolued opinions, we must leaue behind vs an vnresolued people, staggring, reeling and caried away with euerie wind of doctrine. But if we sow tarish doctrine in the pulpit, let vs know that the diuell will water it blade and fruit. If we will watch ouer the flocke, we must first watch ouer our selues: yea, take heed to our tongue, least it be set on fire from hell, and so conuert the Churches peace in­to a flame.

Who would haue thought that Sadduces (deniers of the re­surrectiō) should haue appeared in the Church of Iudah? But the Leuites (some of them) leauing the altar, and betaking them For this doe read the state of Maccabees in Ben-Gorion. to Iudahs crowne and scepter, the Lord therefore did punish them with vnbeliefe, who should haue taught others the true beliefe. Who would haue thought that in the Asian Christian Churches such notable heresies could haue risen? who would haue thought that in our Brittaine Churches so many horrours should haue risen? But it is not to be wondred at: first because our Sauiour foresaw and forespake hereof, when as he thus as­similated his kingdome of heauen. 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 sleepie ministery hath passed, wherby an entrance hath been made, & a way pa­ued vnto an Ocean of euils. And that which worse is (of those that would be deemed Reformers) many proue Deformers: and if in zeale they haue once stepped ouer shoes, they count it credit rather for Constancie sake to slosh in ouer boots, then with Augustine to write a booke of Retractations; or with 2. Sam 7. Na­than to return vnto Dauid and confesse that the speech of Tem­ples building, it was a speech without booke. These kinde of [Page 29] Constantines I haue met with abroad, and now find no such e­nemies at home. Let the secret Pharisaicall practices of some witnes that, euen what time I was publikely (to the comfort of distressed soules) exercised in Southwarke vpon this present parable. But the Lord rebuke Sathan. If I being once ouer-caried with their tarish doctrine, doe now go before them in pointing out, and remouing such scandales (& all this without Magistrates constraint, or worlds allurement, witnesse my wri­tings abroad published before in forraine parts) then let them not thinke scorne or take it for a discredit to follow: least eue­rie faithfull Minister that commeth after, do both by word and writing cast the doung of their solemne assemblies in their fa­ces. If they looke to be saued by holding the foundation, they must not be vnwilling to suffer the losse of their timber, hay, and stubble, when the fire of God in his spirit and word do of­fer to burne it. By the practise of the law, our own hand should first be vpon the beast, and this done voluntarily: but if men vpon a good meaning will couer those cattell of Agag, yet they shall bleat, crie out and pursue them vnto destruction. It fol­loweth in the text.

Vers. 27. Then came the seruants of the householder and said vnto him, Master, sowedst thou not good seed En sô so agrô.in that thy field, from whence then hath it Tares? 28. And be said, the enuious man hath done this.

Two questions are propounded by the seruants vnto the householder, whereof this is the first, together with the answer. For the householder or master of the field, it is plaine before to be the sonne of man. Touching the seruants, some take them to be Magistrates in the Commonwealth: some take them to be Ministers in the Church: I vnderstand it to be spoken of both, and so both will well inough fit, first the Analogie and propor­tion of faith; secondly, it accordeth aptly vnto the experien­ced state of Church and Commonwealth, though principally of Ministers.

Then, when? After the field (through Ministers and Magi­strates sleepie securitie) was ouergrowen with Tares or [...] wicked ones: Then (as out of a sleep) Magistrates and M [...] ­sters [Page 30] do arise: they ouersee the Catholike Church: they spie not onely offensiue things in the world (whereof no maruell) but also in the kingdome or new Testaments Church. They grieue at the sight, and troubled they are in their soule about the present Confusion. All this notably and comfortably lay­ing downe, that in those last dayes God would not onely stirre vp zealous Ministers for Church reformation, but also excel­lent Magistrates (as were Zerubbabel, Nehemiah and others) for the reformation of Iudah.

Nor was this vnseene of Iohn in Patmos,Reuela. 17.12 13 14 15 16 17 18. what time the An­gell of God telleth Iohn (in the solitarines of his spirit) that the ten hornes (or ciuill powers) which once had subiected them­selues vnto the whorish Citie (Metropolitane then of the earth) what time they lay asleepe by drinking her spirituall fornicati­ons, they finally should awake, And hate the whore, and shall make her desolate and naked, and shall eat her flesh and burne her with fire. For God hath put into their hearts to fulfill his will and to do with one consent, for giuing their kingdome vnto the Beast, vntill the words of God be fulfilled. But those wordes of God (for the time of their sleepe) once fulfilled, they arise (as did Henry, Edward and Elizabeth in England) setting fire on the whore for burning vp her abominations. And therefore thrice abominable those spi­rits, that by word or writing proclaime them Schismatikes (as do the Papists) or Suborners of the beasts kingdome (as doe blind Reformists, Brownists, Anabaptists and Arrians).

Touching the Ministers, seeing vnto them the more excel­lent charge of the Church is giuen, by how much more those e­uils creepe in through their predecessours negligence, by so much the more those their successours are stirred vp in an holy fierie zeale for remouing of present euils. Such a one was He florished Anno. Dom. 1260.

For this pur­pose let the yong 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 Iohn Wicliffe here in England: and with him, Sautre a Priest. Iohn Hus a Bo­hemian, first student in Oxford. Ierom of Prage also a Bohemi­an: with multitudes not onely of Ministers, but also of inferi­our callings, whom God stirred vp in all parts for recouerie of a better Ierusalem, then that in Iudea of Beniamin.

[Page 31]But marke that those seruants of Christ, they trust not to their owne iudgements herein: and therefore, they runne vnto Christ to be enformed, by what meanes all this euill is come. Who, as they seeke to him, so from him they receiue a ready and faithfull answere. Who hauing vnderstood by the word of the Lord, that all this was the worke of Satan in his ministers, what time men lay asleepe in securitie (euen as a Garden so­wen and planted with good, it bringeth forth readily weedes of all sorts, after a little time of rest) vpon this assurance;

Then the Seruants said vnto him, wilt thou then that wee goe and gather them vp? 29. But he said, No: least while ye goe about to ga­ther the Tares, ye plucke vp the wheat with them also.

The second Interrogatorie and his answere followeth. The question propounded by the same seruants (Magistrates, Mi­nisters, zealous people) the answere is returned by the same Housholder and Master of the Church Christ Iesus. By those holy hearted seruants their second demaund (Wilt thou that we goe and gather them vp?) it plainly appeareth, that they not onely were grieued to see the Church pestred with such tarish companions, but also that they had a zeale burning in them, for rooting them vp: and yet discretion ioyned with zeale, in that they will not walke herein by any conceit of their owne, but onely by the rule of their Master Christ. Griefe at such tares (I doubt not) there is in many: zeale also for tearing vp such tares, I doubt not also there is in many: but a true content­ment to passe by their owne conceipt, and to search out their Masters meaning for reformation, it resteth in ouer-few. Hee will walke by this rule, another by that rule for reformation of faith and manners. As for the Brownist, Anabaptist and Arian, they will walke by no rule for reformation of this wheat field, and purging it from weedes: but at one choppe, they hew downe all for Antichristian, and will haue no visible Christian to be found in this confusion of the field. Tut say they, labour we for curing Babel (misapplying Ierem. 51.9. Ieremies speech thereto) we would haue cured her, but could not, therefore my people Go out. And so, when they haue separated from all, condemned all (good and bad, Church and Babel: condemning the substance [Page 32] of faith and manners in all, because of some disputable acci­dents, or at most, because of some accidentall euils) they must euery head beginne a new field, a new Church, and all new. And because all are not of one mind, therefore euery one be­gins a Church (spicke and span new) of a sundry fashion.

The Brownist keepes the Baptisme he hath in our Church, but denieth the Ministeriall ordination; appointing their lay-people to lay hands on Ministers heads, and so blesse them to their ministeriall office: alleadging the practise of Israels peo­ple, laying their hands on the Leuits heads Nomb. 8. Whereas alas, that was but their forme of Approbation, not of Ordina­tion. For when the people (or Elders of the people) had laid on hands, the Leuits thereupon might not administer before the Lord: for their Ordination and blessing resteth to the high Priest: and thereupon came the holy Canon, Hebr. 7.7. Without all con­tradiction, the lesser is blessed of the greater. For in Nombers 8. it followeth, that Aaron tooke the Leuites, filled their hands with oblation, with his hands did shake them before the Lord: and so (after benediction) did set them to the Altars worke. And this hath Pet. Mar. on 1. Sam. 7. Peter Martyr well obserued and distinguished. And indeed, the ancients made This (not Teaching) to be a cause of distinction betweene Episcop & Presbyter (or Bishop and Priest: for these words are of the former Greeke corrupted) namely, That the Bishop might ordaine, the Elder not) for so Chrysostome (ha­uing said that So do all Ancients. Elders are vnderstood vnder the word Bishop 1. Tim. 3.1. hee after saith: Inter episcopum & presbyt. &c. Be­tw [...]ene a Bishop and Elder there is almost no difference. For by Ordi­nation alone, they are their superiours: and this (power) onely they are thought more to haue, then haue the Presbyters, or Elders or Priests. Therefore (passing by Priestes, as all of them figures of Christ) they casting eye vnto Church-order, they ordinari­ly cause resemblance alike to be had betweene Bishop & Pres­byter, as was of old time betweene the high Priest and the or­dinarie Priests: and the resemblance of common Presbyter and Deacon, to lie in such difference as was betweene the ordi­narie Priest and common Leuits. And indeede, the trueth is such: though such as despise ancient record and reading do (as [Page 33] some doe at home) make sacred Ordination a friuolous cere­monie. Whereby the Brownists of common inferiour lotte, they haue learned to bid their father (hee that begot them to that faction) to kneele downe, and they t [...] begotten children wil lay hands on & blesse their father: an Ordination more op­posite to Christ for outward forme (& that is it they speake of) the if the Pope should blesse a man inferior. For they (ek dramé­tr [...]u) ful-but to Christs Canon, do appoint the lesser to blesse the Greater: whereas in the other, the Greater blesseth the lesser. But hereof I haue 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 Baptisme, so well as Ordination, saying: All that floweth from Antichrists ministers, it must be Antichristian. And so, one baptizeth I knew one such, and sun­dry can wit­nes it. himselfe (as Abraham first circumcis [...]d himselfe: mary, Abraham had a commandement; they haue none, nor like cause) and then he baptizeth other. But largely did Au­gustine confute this Rebaptization and Re-ordination in dea­ling against the Donatists, saying of the one and the other Aug. cont. Parm. l 2. cap. [...]2. The Catholike Church held it vnlawfull to repeat them. As for Cy­prians r [...]baptizing such as had beene baptized by heretikes, See for this, Hierom ad­uers. Lucifer. as he left such practise free vnto others their iudgement, im­posing no law on any (as appeareth in his epistles to Iubaian and Stephen Romes Bishop) so the same opinion after was re­tracted by the Bishops. And in a detestation of such rebapti­zation it was which caused Chrysost. on hebr. 6. Chrysostome thus to write: Qui se­cundo &c. He that the second [...]ime baptizeth himselfe, he the second time crucifieth Christ.

Touching our English Arrians, they deny all Baptisme and Ordination, till new Apostles be sent to execute those parts to the Gentiles, and Elias the Thisbite do come for that end vnto the Iewes. Thus (not to speake of other their doctrines) euery sectarie and schismatike hath his sundry Church and fashion of constitution: all of them (in trueth) notable schismatikes from the Common-wealth of Israel: as Moab, Ammon, Edom, and others made brea [...]h from the orderly seede of Abraham. But let them goe, the seruants of Christs fielde, they consult with [Page 34] their Master, and from him they receiue this answere: Do not teare vp the tares, let both grow togither vntill the last har­uest &c. so farre is he from bidding them to go out, or yet pull them vp.

Two notable questions do arise from hence: first, Whether perm [...]ssion of open wicked in the Churches fellowship (for such be those tares) it do not ouerthrow 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 shal not pollute, seeing some open wicked do pollute in 1. Cor. 5.6. and Galat. 5.9. Touching the first, I answere: Permit vnto Doomesday, and Excommunicate before Doomesday, they are as easily reconciled, as Dauids worde and practise is found good. When for his word it is written, Psal. 101. That he would not suffer a wic­ked man in his family: and yet for his practise, 1. King. 2. he suffered Ioab in his family, leauing the slaughtering of him to Salomon his sonne succeeding. And in a word it is thus: Those that can be excommunicate without harming the wheat (that is, without rending Churches peace and vnitie) those are to be excommu­nicate: but such are to be permitted (not for loue to them, but to the Lords wheat) as the excommunicating of whom would rend the Church in peeces. The contrary practise is, to be peni­wise, pound-foolish. Nor is this resolution new, but ancient: for Augustine to the Aug. cont. Parm. l. 3. whom Iohan­nes Wolphius followeth in his answere to certaine que­stions tou­ching the Church. Donatist hereof writeth thus: Ipse Domi­nus &c. To the seruants willing to gather the tares, the Lord hi [...] ­selfe saith: Suffer yee both to grow vntill the haruest: The cause hee premiseth saying: Least peraduenture while ye would collect the tares, together with the same ye pull vp the wheat. Wherein he sufficient­ly sheweth, when such cause of feare is not (but a certaine safetie al­togither of the graine with certaine stabilitie, abideth: that is, when as euery such one his crime is knowne to all, and to all appeaereth exe­crable, insomuch as it hath no one, or not such defenders through whom a Schisme may fall out) then (Non dormiat seueritas disciplinae) Let not disciplines seueritie sleepe. Then this may well be done without spot of peace and vnitie; as also, without detriment to the wheate, &c. Wherein he concludeth, a practise of disciplines seueritie, when Churches peace and vnitie may be preserued, but otherwise [Page 35] not. Nor is this permission a stranger in scripture, no more then the practise of excommunication. For as in 1. Cor. 5. the Apostle Paul vrgeth a putting out: so the Apostle Iohn [...]. Iohn 9. Diotre­phes the affector of preeminence, a pratler, a busie bodie, and one that would neither himselfe harbour such as came from the Apostle, nor yet suffer others. The Apostle promiseth (if hee come) to lay him out in his colours, intending thereby no doubt to prepare a way for his casting out: but meane time hee per­mits him, inasmuch as he bids them not deliuer him to Satan. Such tares were the factious teachers in Galatia Churches (ioy­ning Circumcision and Baptisme together &c.) whom the A­postle in those wordes (Would to God they were cut off) doth se­cretly permit, in that he dare not (as in another 1. Cor. 5. case) giue it in command. And when to the Corinthes he writes, I feare when I come againe, my God abase me among you, and I shall bewaile many: of them which haue sinned ALREADIE, & haue not repen­ted of their vncleannes and fornication & wanto [...]nes which they haue committed: here the Apostle not wishing the Corinthes to deli­uer such to Satan (as in 1. Cor. 5. he willeth the incestuous to be giuen vp, for whose behoofe no one with face could stand) but plainly seeing (yet after a sort halfe winking at) those notable euils, he giueth notice (as Augustine also hence vrgeth) that it was because of their tarish clasping condition. And for no loue to the tares, but for loue of Church and Common-wealthes peace it was, that Dauid permitted Shimei of Beniamins quarrel­ling tribe fauourite to Saul: as also suffered bloody Ioab to liue all his dayes, for that otherwise he might haue brought all the souldiers on his necke, for auenging the death of their worthy Generall.

Now (if a Tares condition be considered) can any other conclusion be vrged? for it is not, as many weeds who may be seuered without daunger: but as it growes vnder the leaues of wheat vnseene, like an hypocrite at first, so it [...] after be­wraies it selfe by the fruit: but then so clasping the w [...]eat by running about it, as it cannot be pulled vp th [...]n, but [...] [...]re­sent danger to the wheat. And such varietie of [...]aladies [...]e­times fall in mans bodie, whereof some may be purged [...]d [Page 36] some limmes cut off without the liues destruction: but some of such nature and in such p [...]rts, as they cannot be remoued, but with depri [...]ation of life. And for this cause (namely for preser­uation of life, and auoiding some great euil ensuing) we often­times permit that we like not. Nor is he fit to gouerne a family (much lesse 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 Iohn 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 giue thus: if either of the former things fal out, he may be said to haue stood (for the former clasping season) as a tare, but now he bewraies himself not to, be such: Euē as, the 1. Cor. 5. incestuous per­son was deliuered vp to Satan for leauen & a seruant to Satan, who 2. Cor. 2. after proued a man of true spirit & holines. The Parable (as other Parables) it must not be stretched beyond the purpose of our Sauiour made manifest by other consent of scripture: and so I haue proued Augustines collection to be found & irrefraga­ble. If any reply, only those open wicked ones are Tares as die Tares (because it is after said, they shall by the Angels in the great haruest be gathered vp) [...]so could add, because Tares are bid to grow vntil the last haruest, therfore none are Tares that liue not vntill the last haruest. As also, by that reason we should neuer know who are Tares vntill death: and so to no purpose commaunded to let them grow togither, seeing after death they can no more grow togither. To auoid such foolish consequents, the proprietie of a Parable must therfore ay be heeded.

The former conclusion remembred, downe fals the Liber­tines collection, who would haue all publike wicked permit­ted: seeing here is not speech of all euill ones, but of a kind of euill-ones which cannot with kingdomes children their good be pulled vp, or cut off, by Magistrate or Minister. Euen as in the Parable of the Math. 25. fiue foolish virgins, he declareth not open wicked, but hypocrites (seeing they had their lamps and lights and went to meet the bridgroome so well as the other fiue. Nor was their foolishnes discouered to the Church, vntill they [Page 37] had slep the sleep of all flesh (good and bad) and were raised againe by the shout of the Archangell) so euerie Parable hath his owne propriety. Here also falleth to ground all such as haue with Chrysostome and Erasmus vnderstood them to be heretikes, whom the Magistrates should permit to growe, vntill happily they might become wheat. Yet Chrysostome addeth: Chrysost. hom. 47. on. Math. Non pro­hibet, &c. Our Sauiour forbiddeth not to dissipate the conuenticles of heretikes, the stopping of their mouthes, to cut off all libertie of spea­king: onely he forbids the killing of them. But as he hath no war­rant hence of preseruing heretikes liues, so he hath warrant inough from many places, for scattering the assemblies, stop­ping their mouthes, &c. And surely, the Magistrate can neuer be thought to be zealous for the Lord, when he beares (as the ordinarie States of Germanie doe) a sword for their ciuill mat­ters, but none for the Lords religion. To ground also here fal­leth the Anabaptistes doctrine of Christians vnlawfulnesse for bearing and exercising the sword against trangressors: seeing (say they foolishly from hence) they may liue to become true Christians. In a word, diuers fantasies here fall downe (as Da­gon before the Arke) nor meruell, seeing tymber, hay and stub­ble is in the Lords day appointed to burne; that so, gold, siluer, and precious stone it may be discouered for only sutable to the foundation of this heauens kingdome.

Now to the second question, How the permission of such Tares (or tarish persons) they shall not pollute the fellowship? That such permission is not sinne or pollution to the permitters, it appea­reth if but in this, that Christ not onely aduiseth, but also com­maundeth such permission for the peace & good of his wheat, or true sonnes of the Church. If first such open wicked vpon due sight and search be found (not thistles, da [...]ke or such se­parable weeds: for it is presumed that such the seruants here had and would pull vp, but) Tares, or to vs ward in a tarish e­state: and if in the second place we permit those Bastards for the childrens sake onely, then such permission is no pollution to vs that haue so seene, sought and permitted. First, because our Sauiour enioineth such sufferance, and who dare make him a counsailour to euill, a maintainer of sinne? Secondly, if the [Page 38] Rom. 7.15.16 &c. That the Apostle spea­keth in the person of the Regenerate, those so vn­derstand: Au­gust in 2. Lib. contra [...] l. Pe­lag. & Tho. Aqu [...]nas in Rom. 7. allea­ging this of Aug. (for be­fore he allea­ged another [...]ense from Aug. l. 3. quaest.) saying that Me [...]ior ista expositio sit. Ierom (ad Cresi­phont. ad [...]ers. Luci [...].) so vn­derstands it: accounting the opinion of perfection to the Mane­chists: and or­dinarily all our late wri­ters so take it. Apostle touching sinne in his owne flesh resisting his will (or law of the mind) hauing will present with him, but wanting meanes to performe that is good: if notwithstanding this vn­rulines of the flesh, he proclaimes himselfe deliuered from this sinne (or bodie of death) by Christ ruling in him by his spirit, &c. If I say, sinne dwelling in him, he is not therfore seruant to sinne but to Christ, because a better spirit or lawe ruleth in him: much lesse can another mans sinne pollute me or my new man created in Christ, who is so farre from being led captiue by his sinne, as I hate it; and as meanes by God are giuen vn­to me in my place, do labour the slaughter of his sinne and ex­pulsion thereof: and when such meanes of remouing him is lacking to me, yet the good-will of remouing such a scandale is neuer lacking. Keeping thus my heart and conscience cleane, all things that are without, are to me cleane & pure. But if the conscience be priuie to a liking of the scandale, and negligent in vsing the fit meanes God hath granted for remouing such a scandale, then he is pollution vnto me, and my soule is attain­ted with his sinne. The one and the other of those conclusions, haue their ground also from that to Titus 1.15. and in Marke 7.18.19.20, 21.22.23. But it will be obiected, in those two scriptures speech is onely of indifferent things: I answere, the doctrine is generall, and therefore appliable not onely to those indifferencies there mentioned: for nothing (what­soeuer) is without can be pollution to vs, prouided there arise not in our heart a liking or consent to such euill, nor yet of vs be permitted, when apt meanes are granted for remoual, at least for bridling such euill. Touching this point, it is thus written in Origen on Exod. 20. & [...]. comm. Origen (whether by him or another I contend not) Illud tacendum non est, &c. That neither is to be concealed, (namely) that the knowen wicked hurt the Church, if so be that, either power of prohibiting them the Communion be lacking, or some reason of conser­uing peace do hinder. It is plain that this is not hurtful to a man (name­ly) That there is some wicked man (yea, a knowne wicked) present with thee at Christ his Altar: though he be not prohibited, prouided by a good conscience discontented with him, he be separated from him. Ma­nifest therefore it is, that to run with a thiefe, it is no other thing then [Page 39] eyther to steale with him, or with a pleasing heart to accept of his stealth. And that the Church hath euer been so minded, consi­der not onely her recordes for iudgement, but also for her con­tinuall practise. Whatsoeuer therefore in any of my writings may seeme to conclude oppositiuely, I desire it may be redu­ced hither, where so fully and plainely I haue discussed the q [...]e­stion. Nor let any distinguish here (against the streame of the whole Church) between common communion, and the com­munion in the Lord his supper: for, besides the Ancients their meaning is plaine, we are to consider; first, that the Church is commaunded by suppers administration to set forth Chri [...]tes death till he come: secondly, if no Tare may be permitted thereto, and there will be Tares vnto the worlds end; then it followeth that the supper must neuer be administred. If it be replied; though they be not excommunicate, yet they may be debarred the supper; I answere, if Churches peace can be so preserued, they ought so to be restrained. Euen as in a familie, a wise householder or faithfull steward Math. [...]4.4 [...]. He will give the meate in due season: and not onely that, but also grant vnto some leaue to feast, when (for correction sake) he appointeth some others to fast. A figure whereof vnder the law was this, and that vn­cleannes, for the which they were seuered for a season: Aug. b. 5. ch. [...]9. of quest. on Deut. So hath Hierom to H [...]liodore. euen as the Magistrats s [...]ord a figure of our excōmunicating sword; killing them in the flesh, that so they may rise and liue againe in the spirit. But if they cannot with peace and Churches vnion be restrained, they must be rather suffered to Grow in their euil, then (by hindering the Lords raine and sacramentall showers) the wheat should be hindered in their grouth. Let them grow togither (saith our Sauiour) vntill the haruest: though to the one sort, word, sacraments, fellowship shall be a sauour of life vnto life, but to the other a sauor of death vnto death: euen a sit was vnto such as brought oblations vnto the tabernacle, wher­of some by the faithfull Priest were freely admitted: others a­gainst his wil (as Ioab & 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 togither vntill the haruest, and in the time [Page 40] of haruest I will say to the Reapers, gather ye first Tares, and binde them in sheaues to burne them, but gather the wheat into my barne.

As our Sauiour will haue the tares to grow togither with his children in the Church (& this vntill the great haruest of God: that is, as is expounded vers. 40. vntill the end (namely of all things) what time he will send forth his Angels for gathering all those offensiue ones forth of the kingdome, vers. 41.) As I say, our Sauiour willeth so long sufferance of the tares, so hence we are to obserue the forme of speech (Let them grow togither vntill the haruest) whence some conclude euery tare his parti­cular haruest at the time of his death, as also a generall haruest of all in the end of the world. Touching such particular haruest here is no speech (although it be true from other scripture, that the tree falling into the cold nipping Eccles. 11.3. North it shall there lie) the speech here is onely of the great vniuersall haruest, where­in finall doome is giuen to all. If any say, but all the tares which haue been some 100. yeares since are dead, &c. I answer, our Sauiour promiseth to his Apostles, that in executing their commission, he would be with them vnto the end of the world, and lo they died and ceased preaching and baptizing 1500. yeares since. The Apostle charged Timothie to keepe the com­maundement vnspotted till the appearance of Christ Iesus, and Timothie fell on sleepe about 1500. yeares since also. As in the Apostles and Timothie, the whole bodie of ministery succee­ding in that worke, it is vnderstood, so in the tares first consi­dered amidst the wheat, there is vnderstood the whole corpo­ration of such wicked in succession vnto the worlds end. A bo­die of sinne or corporation of wicked, Christ Iesus speaketh vn­to, when he thus saith to the Pharisees: Fulfill the measure of your sins, &c. that vpon you may come all the righteous blood of Abel the righteous,Math. [...]. 3.vnto the blood of Zecharias (the sonne of Barachias) whom ye slew between the Temple and the Altar. From whence is appa­rant, as all the righteous doe make but one mysticall bodie whereof Christ is the blessed h [...]ad; so, all the vnrighteous make their mysticall bodie of sinne, whereto Sathan is an ac­cursed head.

Let them grow together vntill the end? If they could be [Page 41] withdrawne from, as Moses, Aaron, and the other faithfull of the congregation did withdraw their tents from Nomb. [...] Korah, Dathan and Abiram (whose sin lay not as B [...]ownists would haue it, in a forme of outward calling diuers from the rule prescribed: but first, their sin lay in murmuring against the chiefe Magistrate Moses, and the high Priest Aaron: secondly, in making a mocke of Sanctification and holinesse: thirdly, in rising vp rebelli­ously, for lifting vp themselues into place aboue the holy cho­sen of God: whereas, other supreame Magistrate then Moses might not be, nor any other high Priest then Aaron, during their liues, notwithstanding the whole people would haue gi­uen vnto them the best forme of outward calling they could deuise.) If I say, the open wicked could be cald departed from (as that rebellious [...]rue vpon the Lords direction was departed from) then we are so to do: but if the case be tarish, then we are to suffer such children of Belial to grow togither with the chil­dren of the kingdome, vnto the very end of all things. For se­paration in such case, it is (as Cyprian. l. 3. epist. 4. Cyprian wel saith) first a vendica­ting of that authoritie to our selues, which the Father hath gi­uen to his Sonne alone: and secondly, it is but a proud obsti­nacie and sacrilegious presumption (quam sibi furor prauus assu­mit) which a wicked frenzie assumeth to it selfe. Which speech of Cyprian, old Augustine borroweth and oft applieth against Donatus.

Let them grow togither till haruest, &c. If tarish wicked ones shall grow vntill the vniuersall haruest of all the worlde, held and kept in the ende and vp-shot of this worlde, it is for those causes: first, for the humiliation of the wheate or children of the kingdome, by hauing such Canaanitish pricks in their eies and sides, able to vexe the very soule of Lot; and also able to torment their soules with like sorrow, as were Ezekiels people that mourned continually for the wi [...]kednesses committed in the midst of Zion. Secondly, they are permitted Reuel. 22. [...]. being filthy, to become more filthy: and beeing vnrighteous, to become more vnrighteous (for Iohn must herein be vnderstood to speake of the wicked in the Church, such as Iudes spotted-ones in the feasts of Loue: and those in Corinths Church, whereof Paul [Page 42] saith, 1. Cor. 14.38. And if any be ignorant, let him be ignorant) that so fulfilling and vpheaping the measure of sinne, they may afterwardes haue the more notable fall, & breake-necke downe-fall. Were it not for this haruest, as the faithfull of all others were most miserable, so those grapling tares triumphing ouer the Lordes people, they were of all men most blessed. But, yea I say a­gaine But there is a day comming, a blacke day, a gloomie day, a day of terrour and horrour to all the children of Belial.

A haruest must haue reapers, & the reapers here be Angels. The greatnesse of the Reapers, it argues the greatnesse of the haruest. Nor maruell that both Haruest 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 Haruest is represented vnto Reuel. 15.18. &c. Iohn in Patmos, vnder the reaping of Grapes with a sharpe sickle; and there by the ministerie of an Angell commanded so to by another Angell which had authoritie o­uer fire. As it is very true, that Christ hath all absolute power giuen him ouer fire, water and euery creature, so I well like the iudgement of such as teach that the elements are committed by the Lord vnto the Angels, for vsing the same against the wicked, and in the behoofe of his children. Touching whose ministration Peter Martyr hath this: Pet. Mart. on 1. King. 5. Redeo ita (que) ad ipsos An­gelos &c. I returne vnto the Angels themselues, by whose ministerie also I affirme, that God gouerneth physicall or naturall things. For by their meanes vndoubtedly the celestiallSpheres or heauens.Orbes are turned about: and admirable thinges be produced in Nature. For which cause it is ele­gantly written, That God himselfe is carried by the Cherubims. Here saith our Sauiour, the Sonne of man shal send forth his Angels, how doth this agree with that of Paul, 1. Thess. 4.16. The Lord himselfe shall descend from heauen with a showte, with the voyce of the Archangell, and with the trumpet of God? By which showte our Sauiour after­wards in the Gospell saith, Matth 25. all the wise and foolish Virgins shal awake and be gathered to iudgement. Touching the sending forth of Angels (or as Iohn hath in his Reuelation, an Angell) as also touching those tearmes, a Showte, the voyce of a Trumpe, I take them to bee borrowed phrases adapted to haruest and sleepe. For a haruest, there must be Gatherers: for [Page 43] raising people out of sleepe, there must be some showte or loud voyce: euen so, for gathering this spirituall haruest, and for a­waking the spirituall sleepers in the earths bowels, there must be a Gathering and a Noise: but touching the forme of all this in proprietie, I take it, we now are vncapable. Yet (as in ano­ther place) Lazarus his soule is by Angels ministerie conuayed into Abrahams bosome: and well inough also may be iudged on the other side, that the Gluttons soule was conuayed into hell (according to that speech vnto another Miser, Thou foole, this night They shall take away thy soule) so it may well be, that by the ministerie of Angels, the soules vnited to their bodies for ful doome, they shall be presented vnto iudgement. But yet this ministerie a power in mediatly deriued from the Archangell (Iombard l. 4. dist. 43. B.Christ Iesus) according to that in Iohns Gospel chap. 5.28. The houre shall come, in the which all that are in the graues shall heare his voyce, that is (as before) the voyce of the Sonne of man: that is, of Christ Iesus in our nature appearing.

Cerinthus. Now must Cerinthus (if before death he repented not) now must he come forth and make his answere, for teaching that Ie­sus was not borne of Marie, otherwise then by knowing Ioseph her husband carnally. That he was not Christ; but that Christ came vpon him in the forme of a Doue. And that Iesus suffe­red, but Christ fled away &c. Against whose abominable opi­nion touching Iesus his onely being man, Iohn is said to haue written his Euangell: which indeed affordeth arguments, spe­cially for proofe of his Diuinitie.

Now must the Nicolaitans Carpocrati­ans. Nicolaitans that died such, come forth & an­swere for their communitie of women. As also the Carpocra­tians for denying saluation to the flesh: with others their fol­lowers, holding it of the diuell: giuing it vp to all filthinesse, as it were therby to be auēged on the body, their soules prison.

Now the Ophita [...] Ophitai (who taught the Serpent which decei­ued Eue, was Christ: who by that meanes made a way for re­uealing himselfe after to mankind. And for this cause worship­ped the serpent for Christ &c. vpon which the Church gaue them that name Ophitai or Serpentinists.) Now must they come forth and know to their shame, that they worshipped the diuel of hell in stead of Christ.

[Page 44]The Montanists Montanists, who held Montanus for the holy Ghost, condemned mariage for filthinesse &c. now those blasphemous filthy tongues must come out and bee tormented with Diues tongue in hell fire.

The Arians. Arians (who taught that there was a time wherein God was not a Father, nor the Sonne a Sonne: that the Sonne was not of one substance with the Father, but of another nature; a creature and meere man: tearmed God onely in regard of of­fice, as Magistrates be, &c. Now must they stand forth before that God who will to them indeed proue no Father, but a con­suming fire.

The Macedoni­ans. Macedonians, who taught the holy Ghost not to be God, but a seruant trudging about the businesse of the Father and the Son; those now must to iudgement. And wel shal they know, that so they taught because they had not the holy Ghost.

The Anthropo­morphits. Anthropo-morphits (so called, for attributing to God in proprietie, the very shape and proportion of Man) they shal in this great day well vnderstand that they spoke and concei­ued of spirituall things, but carnally as bare naturall men.

Now the Apollinarists followers of Apollinaris, they must answere for teaching Christ to ass [...]me onely a liuing bodie without a reaso­nable soule, substituting the Diuinitie in place of a soule: ma­king a confusion of Diuinitie and humanitie (as if Christ were neither God nor man, but a third thing mingled) euen as wine and water mingled, is no more wine nor water, but a mixture or mingle mangle.

Pelagians. Pelagius faction (holding man naturally to haue in his po­wer to will and do well:) they now shal find, that they both are supernaturall and diuine gifts.

Eutychians.Now the sect of Eutyches (who held that Christ assumed no nature of ours: the Anabaptists doctrine in these dayes) they shall in this day learne, that that body and soule shall be dam­ned, the first fruites whereof were not first assumed by Christ Iesus.

The Monothe­lite.Mono-thelites (so tearmed for teaching that Christ Ie­sus had onely one will) they in this day shall be taught to their shame, that Christ had two wils vnconfounded: the one pecu­liar vnto his Godhead, which was (as the nature was) Infinite: [Page 45] the other peculiar to his manhood, and (as it was) finit. The first Will strong as God, the second infirme as man, but infir­mity without sinne. In a word, all the wicked (tares or other weeds) they must now be seuered from the Lord his wheat: and that which more is, they must be collected and bound vp in sheaues. Not in one sheaue but sundrie, according to the mea­sure of their euils. One faction in one sheafe, another faction in another sheafe: but all prepared for one hell, for one fire, euerlastingly burning.

Yet (though but one hell, one fire of wrath) scripture see­meth to imply (by vniuersall consent of the Church) that the measure of torment shal be Reue. 18.6. diuersly proportioned, according to the proportion and qualitie of sinne in the subiect. Nor dis­like I a certaine Ancient his iudgement touching this, namely, that as in creatures all apt to burne, yet some feede the fire more then the other (as for example: oylie and gummie timber, more then fewell of a diuers nature) euen so, of sinners dam­ned, all capable to burne: but the same fire and torment more enlarged by the subiect it worketh vpon, as his sinne shall be more large and notable. Sin (be it more or lesse) is so conside­red as the subiect whereon the burning wrath of God shal haue matter to feed vpon for euer. And this is the way, whereby the iustice of God against sinne, it shall be declared a Iustice for e­uer. In this day, the Originists (who haue taught that diuell and all shall once come out of that fire and be saued) they shall find that sinne in the damned neuer dies (nay, I rather thinke that it is encreased: if so sinne can be enlarged in hell: seeing sinne vnmortified, is budding & bringing forth more euil in thought word, worke) and so consequently, the Isa. 66.24. Reuel. 14.11. gnawing worme ne­uer to die, that fire neuer to be put out.

And as the tares (the most politicall wicked) together with the whole corporation of Satan, they thus shal find in the end, their glorie turned into shame, & their temporarie heauen in­to an eternall hell. So the Lord his wheat or children of the kingdome (for though the other were in it, yet they were not of it) they are in this great day gathered into the Lords barne. Though they grew together here, they must be se­uered there. The wicked shall not stand in the assembly of the [Page 46] righteous: nor after that day, shall the soule of any righteous Lot, be combred and galled with Sodome. The Iebusits gall vs heere, but they drinke gall and wormewood for it there. We contentedly suffer here, but it is appointed that we shall be glorified there. Into the Lords barne, Abrahams bosome, Pa­radise, heauens glory we shall all be receiued: and there for e­ternitie placed.

But as there is more or lesse measure of torment for the wic­ked; so, shall there not be a diuersitie of glorification in Christ Iesus his members? The vniuersall streame of antiquity conclu­ding affirmatiuely, I dare not ioyne with them that conclude negatiuely. Besides, the scriptures they vrge to this purpose, I cannot see them otherwise applied then aptly and fitly. For our Sauiours words in Iohn, Iohn. 14.2.3. In my fathers house are many dwelling Mansions (if it were not so I would haue told ye) I go to prepare a place for you. Where they reply that these seuerall mansions are to be vnderstood here in the Church: I answer, that cannot be: for the sundrie mansions must be considered in the place whither Iesus was repairing (namely, in heauens glory) and not in the earth whence he was departing. Which better appeareth in that after he preoccupates this questiō of the Apostles (What shall become of vs meane time?) whereto he answereth their thought, saying: Though I go to prepare a place for you, I will come againe. And where the auncients do alleadge that of Paul: There is another glorie of the Sunne, and another glory of the Moone, and a­nother glory of the Stars, (for one Starre differs from another in glory) This clause in proprietie is the end of the verse. So also in the resurrection of the dead. If any here reply, that this is to be vnderstood of the first resurrection (which is here) from sinne, he speakes openly against the generall and scope of the Chapter: which was to teach the resurrection of our bodies (not soules) against some that in the Church denied it. Againe, if they say that the comparison is between earthly and heauen­ly bodies, in this place it is apparantly false: for here he con­cludes: Looke what difference in the glorie of Starres, (though all glorious) euen such difference in the resurrection of bodies, though all glorious: for before the resurrection, no bodie is glorious. And surely, were it we considered but the state of a bodie (where we see all the members excellent, yet a diffe­rence [Page 47] of excellency: and yet the difference no cause of emulation in the bodie, because ech 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 perswade, that in his mysticall bodie there be an Identitie (or One-nes) touching the generall, Eternall life: yet there must be distinction or difference touching the measure of glorification.

Where the aduerse minded do alledge that Ma [...]. 28.1. &c. Parable of the work­men, brought into the vineyard, some at the third houre, some at the sixt, some at the ninth, some at the eleuenth, agreeing, & so giuing to euery man a penie: and so hence affirme that no one differs in the measure of glory; all obtaining but one and the same price, a peny: I answer: a Parable being a figuratiue doctrine, it must be expounded by that which is lesse figuratiue, or plainly proper. The Apostle hauing taught the Corinths so plainly of a difference (not between corruptible and incorruptible bodies, but) between glo­rie and glorie of bodies risen; it shall be preposterous after so plain assertion, to conclude the contrary from a darke phrase. Secondly, Aug. hō. 67. on Iohn. Chrysost. or [...] Math. 20. Augustine, Chrysostome and a thousands besides them haue deliue­red a better sense of the peny, that is, how it importeth onely E­ternall life. Which eternall life though one, yet vttering it selfe in more or lesse glorie, according to the place ech member then en­ioyeth in this mystical glorious bodie. Some here bring forth fruit an hundred fold, some sixtie, some thirtie. Vnto those of fruits an hundred fold, Amb. on 1. Cor. [...]. Ambrose referreth the glory of the Sun; vnto those of 60 the glorie of the Moone; and vnto those that bring forth fruits thirtie fold, he sweetly referreth the glory as of commō stars. And surely, as the contrarie perswasion doth effect in men a remis­nes and slouthfulnes in the Lords worke; so, the beliefe of this do­ctrine is (as a goad) in our sides for stirring vs forward in the works of the vineyard: for out of the vineyard or Churches fellowship, no promise of peny or eternall life.

Which point remembred, as it will cause his people to maintaine Churches vnitie; so, the tares also remembred (hauing place in the Church, yet finally damned) it may force vs to make our election sure by good works. Not to make it sure vnto God by good works, but vnto our selues, as a certaine Io. Vigueriu in Instit. The olog. Romanist well granteth. These be his words, Per illa verba 2. Pet. 1.10. haberi non po­test, [Page 48] &c. By those words of Peter (2. Ep. 1.10.) it cannot be vnderstood that election should be, because of workes following: but that by perseue­rance in good workes, Praedestinatio [...]uae immobili [...] [...]st, quadam cer­itudine conie­ [...] Iurali nobis erta ostendatur. Predestination which is immoueable, it may be showen certaine to vs, by a coniecturall certaintie. As for all time spent out of the Church, or euilly spent within the Church, what shall we count it but time lost? A certaine heathen could wel say: Seneca in ib. de vit. c [...]reu. cap. 8. There is no cause why thou shouldest thinke any old, because of his gray haires or wrinckles. He hath not for that loued long, but been long. For I pray thee: thinkest thou that he hath sailed much, who (after his putting forth of the hauen) is by a sore tempest driuen here and there, and by force of winds di­uersly rushing, is all that while but come round about? Such a one hath not sailed much, but hath been tossed much. Nor let vs thinke such vnfruit­full and time onely lost, but (which more is) a building vp of fa­gots for our owne burning: the breeding of a viper in our bosome: the laying of sondry stepping stones to eternal damnation. Wher­as, in holy expence of time, we gaine more and more assurance by those fruits of faith, that our life is laid vp and hid in Christ, vn­till his appearance. With whose appearance, as our glory shall be­gin, so neuer shall it end (though wicked Chiliasts haue pronoun­ced it to be but of a thousand yeares durance) but as verily as we are by the holy Ghost ioyned to the Sonne, and the Sonne to the Father: so verily we cannot be any more pulled from the possessed glory, then the spirit can be rent from the Sonne, and the Sonne from the Father, and the father from himselfe. To which glorious Trinitie in Vnitie, all kingdome, power, and glorie be giuen for euer. Amen.