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
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
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
Ioseph her husband carnally That he was not Christ but that Christ came vpon him in the forme of a Doue And that Iesus suffered but Christ fled away c. Against whose abominable opinion touching Iesus his onely being man Iohn is said to haue written his Euangell which indeed affordeth arguments specially for proofe of his Diuinitie Now must the Nicolaitans 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 aueÌ„ged on the body their soules prison Now the 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 Montanists who held Montanus for the holy Ghost condemned mariage for filthinesse c. now those blasphemous filthy tongues must come out and bee tormented with Diues tongue in hell fire The Arians who taught that there was a time wherein God was not a Father nor the Sonne a Sonne that the Sonne was not of one substance with the Father but of another nature a creature and meere man tearmed God onely in regard of office as Magistrates be c. Now must they stand forth before that God who will to them indeed proue no Father but a consuming fire The Macedonians 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 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 followers of Apollinaris they must answere for teaching Christ to assâ—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 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 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 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 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 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 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 questioÌ„ 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