Math.
13.24
.
Another
Parable
put
he
forth
vnto
them
,
&c.
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
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
,
[
a
](A18908-e1730-b)
a
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
[
b
](A18908-e1750-b)
b
Isa.
9.6
.
Counsailor
,
and
the
[
c
](A18908-e1770-b)
c
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
[
d
](A18908-e1800-b)
d
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
,
[
e
](A18908-e1860-b)
e
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
tongue
,
saying
:
that
[
f
](A18908-e1900-b)
f
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
:
[
g
](A18908-e1940-b)
g
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
,
[
h
](A18908-e1970-b)
h
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.
[
i
](A18908-e2050-b)
i
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
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
[
k
](A18908-e2220-b)
k
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
[
l
](A18908-e2250-b)
l
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
,
[
m
](A18908-e2270-b)
m
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
[
n
](A18908-e2300-b)
n
Psal.
121.6
.
Smiting
those
that
put
their
confidence
in
Israels
God
:
not
(
as
[
o
](A18908-e2330-b)
o
Ier.
10.2
.
the
heathen
doe
)
fearing
the
heauens
face
as
a
God
.
The
other
heauens
are
eyther
the
firmament
wherein
all
the
common
stars
be
(
commonly
termed
fixed
)
whereto
Iehouah
willeth
[
p
](A18908-e2370-b)
p
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
,
[
q
](A18908-e2500-b)
q
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
,
[
r
](A18908-e2530-b)
r
Isa.
53.2.3
.
Out
of
a
drie
ground
,
void
of
for
me
and
beautie
▪
according
to
naturall
insight
;
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
,
[
s
](A18908-e2550-b)
s
Psal.
45.
The
Kings
daughter
is
all
glorious
within
.
And
so
our
king
h●mselfe
saith
[
t
](A18908-e2570-b)
t
●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
.
[
v
](A18908-e2610-b)
v
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
.
[
x
](A18908-e2640-b)
x
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
,
[
y
](A18908-e2660-b)
y
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
,
[
z
](A18908-e2700-b)
z
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
[
a
](A18908-e2710-b)
a
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
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
[
b
](A18908-e2750-b)
b
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
:
[
c
](A18908-e2860-b)
c
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
,
[
d
](A18908-e2890-b)
d
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
[
e
](A18908-e2960-b)
e
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
.
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
men
against
the
Romanists
haue
commonly
vrged
that
of
Tertullian
(
[
f
](A18908-e3190-b)
f
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
[
g
](A18908-e3310-b)
g
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
,
(
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
[
h
](A18908-e3380-b)
h
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
(
[
i
](A18908-e3410-b)
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
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
[
k
](A18908-e3430-b)
k
1.
Cor
3.
see
Caluin
there●n
.
Corinths
.
And
this
ground
is
it
wheron
Master
Caluin
standeth
,
when
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
them
in
that
infamous
[
l
](A18908-e3480-b)
l
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
[
m
](A18908-e3520-b)
m
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
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
[
n
](A18908-e3620-b)
n
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
,
[
o
](A18908-e3670-b)
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
,
&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
children
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
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
[
p
](A18908-e3730-b)
p
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
[
q
](A18908-e3780-b)
q
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
,
[
q
](A18908-e3970-b)
q
Iren.
aduers.
haeres
.
l.
4.
ch.
42.
Irenaeus
vnderstood
it
typically
by
Thamars
twynnes
.
The
ancient
[
r
](A18908-e4000-b)
r
Tert.
l.
1.
cont.
Iud.
Tertullian
vnderstood
the
case
to
be
figured
vnder
Rebeccaes
twinnes
.
The
same
doth
[
s
](A18908-e4030-b)
s
Aug.
ciuit
.
dei
.
l.
16.
Augustine
.
As
for
[
t
](A18908-e4050-b)
t
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
[
u
](A18908-e4100-b)
u
qu.
95.
another
place
,
vnder
Zara
and
Phares
,
Thamars
twinnes
.
And
vsually
vnder
[
x
](A18908-e4130-b)
x
●ierom
ad
Pauli●●●
d●
ins●●
.
monachi
.
Gedeons
fleece
&
floore
(
the
one
de●ed
from
heauen
,
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
[
y
](A18908-e4160-b)
y
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
[
z
](A18908-e4190-b)
z
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
(
[
a
](A18908-e4220-b)
a
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
[
a
](A18908-e4280-b)
a
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
the
sound
thereof
went
quickly
through
the
earth
.
And
no
maruell
,
for
now
[
a
](A18908-e4300-b)
a
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
[
b
](A18908-e4320-b)
b
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
[
c
](A18908-e4340-b)
c
Chemnitius
out
of
Sabellicus
.
this
Prouince
was
first
of
Prouinces
in
receiuing
the
Gospell
openly
,
as
Sabellicus
testifies
.
[
d
](A18908-e4360-b)
d
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.
[
e
](A18908-e4430-b)
e
Gildas
sapiens
de
excidio
Britanniae
.
Who
also
saith
that
they
suffered
a
notable
persecution
here
by
Diocletian
Romes
Emperour
.
The
excellent
Theodoret
writeth
,
[
f
](A18908-e4460-b)
f
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
:
Claudia
[
g
](A18908-e4540-b)
g
Hence
it
also
seemeth
that
Brittains
dyed
their
bodies
with
woad
.
caeruleis
cum
sit
Rufina
Britannis
edita
,
cur
Latiae
pectora
plebis
habet
&c.
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
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
,
[
k
](A18908-e4620-b)
k
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
.
[
l
](A18908-e4640-b)
l
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
[
m
](A18908-e4720-b)
m
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
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
[
n
](A18908-e4740-b)
n
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
,
[
o
](A18908-e4770-b)
o
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
,
[
p
](A18908-e4790-b)
p
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
)
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
,
[
q
](A18908-e4870-b)
q
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
,
[
r
](A18908-e4890-b)
r
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
[
s
](A18908-e4910-b)
s
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
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
themselues
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
resurrection
)
should
haue
appeared
in
the
Church
of
Iudah
?
But
the
Leuites
(
some
of
them
)
leauing
the
altar
,
and
betaking
them
[
t
](A18908-e5060-b)
t
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
[
v
](A18908-e5100-b)
v
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
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
[
x
](A18908-e5160-b)
x
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
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
,
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
[
z
](A18908-e5320-b)
z
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
.
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
[
a
](A18908-e5460-b)
a
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
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
,
[
b
](A18908-e5520-b)
b
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
[
c
](A18908-e5560-b)
c
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
[
d
](A18908-e5640-b)
d
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
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
[
e
](A18908-e5730-b)
e
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
[
f
](A18908-e5770-b)
f
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
,
[
g
](A18908-e5800-b)
g
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
[
h
](A18908-e5830-b)
h
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
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
,
[
i
](A18908-e6010-b)
i
Psal.
101.
That
he
would
not
suffer
a
wicked
man
in
his
family
:
and
yet
for
his
practise
,
[
k
](A18908-e6030-b)
k
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
peni-wise
,
pound-foolish
.
Nor
is
this
resolution
new
,
but
ancient
:
for
Augustine
to
the
[
l
](A18908-e6080-b)
l
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
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
[
m
](A18908-e6150-b)
m
●
.
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
[
n
](A18908-e6190-b)
n
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
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
:
Euen
as
,
the
[
o
](A18908-e6340-b)
o
1.
Cor.
5.
incestuous
person
was
deliuered
vp
to
Satan
for
leauen
&
a
seruant
to
Satan
,
who
[
p
](A18908-e6350-b)
p
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
[
q
](A18908-e6390-b)
q
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
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
:
[
r
](A18908-e6430-b)
r
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
[
s
](A18908-e6490-b)
s
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
[
t
](A18908-e6570-b)
t
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
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
[
v
](A18908-e6620-b)
v
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
:
[
x
](A18908-e6640-b)
x
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
excommunicating
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
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
[
y
](A18908-e6730-b)
y
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
,
[
z
](A18908-e6780-b)
z
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
withdrawne
from
,
as
Moses
,
Aaron
,
and
the
other
faithfull
of
the
congregation
did
withdraw
their
tents
from
[
a
](A18908-e6840-b)
a
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
[
b
](A18908-e6920-b)
b
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
[
c
](A18908-e7030-b)
c
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
saith
,
[
d
](A18908-e7070-b)
d
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
[
e
](A18908-e7130-b)
e
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
:
[
f
](A18908-e7160-b)
f
Pet.
Mart.
on
1.
King
.
5.
Redeo
itaque
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
celestiall
[
g
](A18908-e7180-b)
g
Spheres
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
,
[
h
](A18908-e7200-b)
h
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
,
[
i
](A18908-e7220-b)
i
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
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
(
[
k
](A18908-e7270-b)
k
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
.
Now
must
the
[
l
](A18908-e7370-b)
l
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
auenged
on
the
body
,
their
soules
prison
.
Now
the
[
m
](A18908-e7390-b)
m
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
.
The
[
n
](A18908-e7430-b)
n
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
[
o
](A18908-e7470-b)
o
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
[
p
](A18908-e7490-b)
p
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
[
q
](A18908-e7510-b)
q
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
[
r
](A18908-e7530-b)
r
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
.
[
s
](A18908-e7550-b)
s
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
.
[
t
](A18908-e7580-b)
t
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
[
u
](A18908-e7600-b)
u
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
:
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
[
x
](A18908-e7630-b)
x
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
[
y
](A18908-e7640-b)
y
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
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
,
[
z
](A18908-e7720-b)
z
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
question
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
)
[
a
](A18908-e7770-b)
a
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
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
[
b
](A18908-e7810-b)
b
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
,
[
c
](A18908-e7830-b)
c
Aug.
hom.
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
,
[
d
](A18908-e7860-b)
d
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
common
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
[
e
](A18908-e7890-b)
e
Io.
Vigueriu
in
Instit.
The
olog
.
Romanist
well
granteth
.
These
be
his
words
,
Per
illa
verba
2.
Pet.
1.10
.
haberi
non
potest
,
&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
,
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
:
[
g
](A18908-e7980-b)
g
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
.
Theodoret
on
Ezek.
chap.
last
.