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
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 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 hâ—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 Korah Dathan and Abiram whose sin lay not as Bâ—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 â—rue vpon the Lords direction was departed from then we are so to do but if the case be tarish then we are to suffer such children of Belial to grow togither with the children of the kingdome vnto the very end of all things For separation in such case it is as Cyprian 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 wiâ—kednesses committed in the midst of Zion Secondly they are permitted 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 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 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 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 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 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 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 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 Cerinthus if before death he repented not now must he come forth and make his answere for teaching that Iesus was not borne of Marie otherwise then by knowing
Ioseph her husband carnally That he was not Christ but that Christ came vpon him in the forme of a Doue And that Iesus suffered but Christ fled away c. Against whose abominable opinion touching Iesus his onely being man Iohn is said to haue written his Euangell which indeed affordeth arguments specially for proofe of his Diuinitie Now must the Nicolaitans 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
to the Donatist hereof writeth thus Ipse Dominus c. To the seruants willing to gather the tares the Lord hiâ—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 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 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 wantoâ—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 wâ—eat by running about it as it cannot be pulled vp thâ—n but 〈◊〉 â—resent danger to the wheat And such varietie of â—aladies â—â—â—etimes fall in mans bodie whereof some may be purged â—â—d some limmes cut off without the liues destruction but some of such nature and in such pâ—rts as they cannot be remoued but with depriâ—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 EueÌ„ as the incestuous person was deliuered vp to Satan for leauen a seruant to Satan who 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 â—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 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 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 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