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 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 resâ—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 Anti-kâ—imâ—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 Corinths And this ground is it wheron Master Caluin staÌ„deth wheÌ„ 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 theÌ„ in that infamous 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 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 monâ—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 vineyard of Baal-Hâ—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 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 childreÌ„ 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 from one corner and sea vnto another Touching the tares that in his own place The Father hauing from mount Sion proclaimed
all from the people in an vnknowen tongue saying that 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 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 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. 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 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 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 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 Smiting those that put their confidence in Israels God not as 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 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 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 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 The Kings daughter is all glorious within And so our king hâ—mselfe saith 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 Preâ—â—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-â—phere For if that which should be abolished was glorious much more that which remaâ—neth is glorious Nor can this be remembred without compassionating our elder brother the Iew wâ—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 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 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 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 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 â—utteth off these heretikes that from Revel 14.6 dâ—â—â—eare themselues in hand that this word of the kingdome sâ—all be vtterly abolished and another new Gospell preached For as 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 câ—nâ—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 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 there were schooles of Prophets what time Elias was readie to be rapt vp Secondly the holy Ghost recordeth Elijah to haue spoken against Israel not against Iudah For as he knew that good Iosaphat at that time raigned in Iudah so he wel knew that there was not only the church visible but also mightily reformed Nor can I but wonder that man can read the third Chapter of Luke 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 meÌ„ against the Romanists haue commonly vrged that of Tertullian 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 recordeth and we may well credit a Ieâ—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. duâ—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
Gentiles 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 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 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 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 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 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 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 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 â—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 theÌ„selues 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 resurrectioÌ„ should haue appeared in the Church of Iudah But the Leuites some of them leauing the altar and betaking them 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 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 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 Mâ—â—â—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 what time the Angell of God telleth Iohn in the solitarines of his spirit that the ten hornes or ciuill powers which once had subiected themselues vnto the whorish Citie Metropolitane then of the earth what time they lay asleepe by drinking her spirituall fornications they finally should awake And hate the whore and shall make her desolate and naked and shall eat her flesh and burne her with fire For God hath put into their hearts to fulfill his will and to do with one consent for giuing their kingdome vnto the Beast vntill the words of God be fulfilled But those wordes of God for the time of their sleepe once fulfilled they arise as did Henry Edward and Elizabeth in England setting fire on the whore for burning vp her abominations And therefore thrice abominable those spirits that by word or writing proclaime them Schismatikes as do the Papists or Suborners of the beasts kingdome as doe blind Reformists Brownists Anabaptists and Arrians Touching the Ministers seeing vnto them the more excellent charge of the Church is giuen by how much more those euils creepe in through their predecessours negligence by so much the more those their successours are stirred vp in an holy fierie zeale for remouing of present euils Such a one was 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
ANTIDOTON OR A SOVERAIGNE REMEDIE AGAINST SCHISME AND HERESIE Gathered to Analogie and proportion of Faith from that Parable of Tares MATTH 13. Aug. ep 3. Nullorum disput c. We ought to haue no men their disputations although men Catholike and praise worthie in that count as we haue the Canonicall Scriptures so that it should be vnlawfull for vs to improue and refuse some things in their writings if happily we finde that they thought otherwise then the truth hath Such a one am I in other mens writings and so would I haue others to vnderstand of my writings LONDON Imprinted by Iohn Wolfe 1600. Principall positions proued in the discourse of the Parable 1 That the kingdom of heauen Math. 13.24 it is not vsed for the state of the world but of the new Testaments Church 2 That the Church is Catholike and in some measure euer visible in this life 3 That the Church of Christ was planted here in England in the Apostles times and continued notably vncorrupted till about Anno Domini 600. 4 That Anti-christianitie or the marke of the beast it is not considered in separable accidentall corruption in faith or manners but in that is essentiall and fundamentall 5 That the Tares in this Parable are wicked within the Church and visible to the gouerners thereof 6 That the Tares are onely such wicked as cannot with Churches peace and safetie be pulled vp 7 That such Tares are of holy pollicie to be permitted and yet no defilement to spirituall communion 8 Brounistes outward ordination proued more against Christes rule then euer any was before 9 That difference of torment and measure of glorie abideth the damned and saued TO THE RIGHT HONORABLE HIS VERIE GOOD LORD SIR EDMVND ANDERSON KNIGHT Lord Chiefe Iustice of her Maiesties court of the common Pleaes THree mightie men bringing of Bethlehems waters vnto Dauid he powres it foorth before the Lorde not quenching bodies thirst therewith because it was purchased with liues hazard Vnto your Lordship I humbly present a moitie of waters drawne from mysticall Beth-lehem the house of Bread the Church of Christ Iesus and they not purchased with lesse then the hazard of my bodie and soules saluation If your Lordship shall deeme it good they be powred forth before the Lord for erudition to the soule it is that I couet and which some thirstie soules desire with great appetite Dutie calleth me to offer it and the experience I haue of your Lordship tendring my good it emboldens my presentation Pythagoras hauing instituted his Puple in the first place to worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the immortall God he in the second place inioyneth that he reuerence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preexcelling Heroiks Which Heroicall Personages are of auncient Hesiode couched in his fourth age after them of Golde Siluer Brasse but before that of yron obdured and determined for such as had care of executing iudgement and Iustice by Land and Sea maintaining and vpweilding the same by magnanimious and martiall valour for the which they are tearmed there Semi-Dijsts but in sacred writ Gods because his word is committed to such in his Church When I remember the vnion of your Lordships house with that of the right Woo. Moon-suns a family to whom I haue owed much from my young yeares I then methinks see Wisdome and Warre conioyned without either of which no common wealth can endure and by the continuance of both which my simplicitie hath been sheltred and my innocencie shielded So that I if any haue cause to auow allegiance not Tam Marti quam Mercurio but to the Christian subiects of Wisdome and Valour The schedule I present it is an exposition of that Parable of Tares propounded by our Lord and Master Christ Iesus Wherein is considered first the glorious estate of the New-testaments Church first planted throughout the world by the Ministerie of the Apostles then secondly the corruption thereof through Ministers sleepie negligence yea the corruption so deeply setled therein as well it might be in these latter times Reformed but neuer quite purged of visible euill nor Replanted vntill the Sonne of man in his great day of haruest doe that by the ministerie of his Angels A doctrine so necessary as without the knowledge thereof a man shall either rush on the error of the right hand through desperate vn-bridled Zeale or on that on the left hand through a frozen cold securitie Such being my dutie and such my presentation I humbly so remaine Your Lordships dutifull Suppliant HENOCH CLAPHAM TO ALL SVCH SPECIALLY AS whose soules distressed with our ages controuersies doe desire resolution drawen from reason and experience IF he be accursed by the law that sets the blind out of his way what better is his state that heareth the worde of an oth and though he can will not giue in testimony of the truth Sure he shall beare his iniquitie These two lawes haue enforced me first publikely to preach then secondly to publish the sequell in print And so much the more as the former two decrees of mount Sion they concerne neerer then many In my first looking after religion my lot was to associate such onely as onely tasted and affected another kind of ministerie which as they said yet we had not in England And that they tearmed the ministerie of Pastor Doctor Elders Deacons Widowes due to euerie particular Church Those words I soone learned as also that the Pastor was to exhort the Doctor to teach or deliuer doctrine the Elders to gouerne and exercise the disciplinall censâ—res in common with Pastor and Doctor the Deacons onely to attend poore and loue-feastes the widowes to wait on the sicke That platforme once swallowed I then was easily perswaded that our Bishops their Ordinations and all ministerie standing vnder them it was Antichristian and an Image of the beast And looke how many corruptions so many markes of the beast which whosoeuer receiued in forehead or hand euen all such should drinke of the cup of the wine of God his wrath All this so hanging togither except I would practise contrarie to my perswasion as many deceitfully haue done out of the land I must as I loued my libertie I did so First into the Low-countries I went Afterwards into Scotland After that againe into the Low-countries Then again into Scotland And once againe into Netherland c. Sometimes haled by this faction sometimes pulled by that faction But the Lord being mercifull vnto me howsoeuer I was notablie distract about externall Church-gouernment yet as all my printed bookes will testifie I kept me euer fast vnto the maine point that is vnto the foundation of the Gospell I had before here receiued and had in Lancashire for some two yeares publikely ministred being before now some nine yeares since ordained fully thereto by Bishop Wicham then Bishop of Lincolne About some fiue years since it pleased God to giue me an earnest desire
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 daâ—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 Apostle touching sinne in his owne flesh resisting his will or law of the mind hauing will present with him but wanting meanes to performe that is good if notwithstanding this vnrulines of the flesh he proclaimes himselfe deliuered from this sinne or bodie of death by Christ ruling in him by his spirit c. If I say sinne dwelling in him he is not therfore seruant to sinne but to Christ because a better spirit or lawe ruleth in him much lesse can another mans sinne pollute me or my new man created in Christ who is so farre from being led captiue by his sinne as I hate it and as meanes by God are giuen vnto me in my place do labour the slaughter of his sinne and expulsion thereof and when such meanes of remouing him is lacking to me yet the good-will of remouing such a scandale is neuer lacking Keeping thus my heart and conscience cleane all things that are without are to me cleane pure But if the conscience be priuie to a liking of the scandale and negligent in vsing the fit meanes God hath granted for remouing such a scandale then he is pollution vnto me and my soule is attainted with his sinne The one and the other of those conclusions haue their ground also from that to Titus 1.15 and in Marke 7.18.19.20 21.22.23 But it will be obiected in those two scriptures speech is onely of indifferent things I answere the doctrine is generall and therefore appliable not onely to those indifferencies there mentioned for nothing whatsoeuer is without can be pollution to vs prouided there arise not in our heart a liking or consent to such euill nor yet of vs be permitted when apt meanes are granted for remoual at least for bridling such euill Touching this point it is thus written in Origen 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 qâ—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 Chriâ—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 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 euen as the Magistrats sâ—ord a figure of our excoÌ„municating 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 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