Commentary on Malachi, Commentary · Chapter 2 · Verse 12
VERS. XII.
The Lord will cut off the man that doth this: both the maſter and the ſervant, out of the Tabernacle of Iaakob, and him that offereth an offering unto the Lord of hoſtes.
THE Lord will cut off the man that doth this.] In this Verſe the Prophet threatneth the judgement of God againſt them for this ſinne, even the cutting of them off from the tents of Iaakob, whoſoever commits any ſuch thing, whether he that teacheth, or is inſtructed, Prieſt or people, whether he ſtand out obſtinately or hypocritically, he would ſeem to appeaſe his anger by ſome offering.
The Lord will cut off.] The Lord will not put up this injury done to him and his daughters; but whatſoever he be that either ſhall doe this hereafter, or hath done it and repents and reformes it not, every one of them will I cut off and deſtroy. Hierom obſerves it here as worth the obſervation, that he cuts not men off from pardon, or the hope of it; for he ſaith not, the Lord curſeth him that doth this, but hee that ſhall doe it, prolonging his curſe as it were for the time to come, that he might provoke the offendours to repentance.
Will cut off.] It is a phraſe like that Gen. 17.14. Exo. 12.15. which Tremelius thus interpreteth, that is, both here and in the world to come, he ſhall be cut off from the company & ſociety of the Saints & faithfull. The Metaphor, as ſome probably thinke, is borrowed from Phyſitians, who cut off the body putrified and rotten members, and have often occaſion and neceſſity ſo to doe. As if the wicked were but rotten and putrified members in the Church.
The man that ſhall doe this.] A ſentence without exception, whoſoever he be, it ſhall be all one to him, who accepts no mans perſon.
Both the maſter and the ſervant.] and particularly, both maſter and ſervant.] The Interpreter in the Latine, hath Maſter and Diſciple or Scholar; following rather the ſignification then the originall: for that is either he that watcheth and anſwereth, or he that exciteth and anſwereth. But for the meaning, ſome difference there is: ſome underſtand by the watcher or exciter, the teacher, who watcheth that he may teach true things unto his ſcholars or hearers, and excite their mindes; by the anſwerer, the ſcholar or hearer, who followes the maſter, and for further inſtruction anſwereth to his demands, or queſtions. And ſo by this ſhould be ſignified, that both the people and the Prieſts, who were authours and warranters, or aſſurers of their courſe by precept or practice, ſhould periſh together. Others take it more generally, and more probably. The meaning is, one and other, and all; not one man of thoſe ſhall eſcape, who are defiled with theſe profane marriages, no not any one of thoſe families ſhall be left alive, but be cut off.
Out of the Tabernacles of Iacob.] That is, from Gods people, or Gods Church; ſome thinke it is taken for the Cities of Iacob, as they thinke it to be taken, Pſal. 87.2. But all is to one purpoſe: for thoſe Cities were part of the Church.
And him that offereth an offering unto the Lord.] Some underſtand theſe words particularly of the Prieſt; who, as we may read, Ezra 9. and 10. were not free from this. So the Chaldie Paraphraſt interpreteth it, and Cyril: ſhewing that though he came nigh to the hornes of the Altar, yet ſhould he not be there ſafe with his ſins. But ſome underſtand it more generally, though they ſhould be very liberall in offerings unto me, and think ſo to eſcape my wrath; yet though they ſhould be as liberall as the hypocrites, Micha 6. yet ſhould not that help: for they ſhall periſh with their offerings.
The Lord will cut off.] Though the Magiſtrate will not looke to this evill, being careleſſe or corrupt; though he cannot, becauſe many are wrapt in it, and the multitude too ſtrong for him; or howſoever it be not puniſhed by man, yet the Lord will not let it eſcape his hand, but he will cut him off.
Doctrine. When men, and they who are in authority, to whom the ſword of juſtice is committed, do not puniſh the corruptions and ſinnes of their ſubjects, whether they omit it for feare or favour, by the greatneſſe or the bribery of the offenders, or any ſuch meanes, then will the Lord take his rod in hand to puniſh, and gird his ſword unto him, to cut off every one ſo ſinning, and ſo ſpared. So here. So when Adam, the Prince of the earth, and Magiſtrate of his ſonnes, let paſſe the murther of Abel, becauſe Cain was his firſt borne, and his poſſeſſion: yet the Lord did lay to his hand, and did puniſh him, Gen. 4.11.12. &c. So of the ſonnes of Eli, 1 Sam. 2.23.24. and 4.11. not ſimply a judgement to fall in battell, but becauſe it was propheſied of them, Chap. 2.34. This is manifeſt further out of the ſtory of Achan; while by ignorance of the fact, Ioſhua did not puniſh it, the Lord did it in the whole people; but after the knowledge of it, when Ioſua had puniſhed it, the Lord put up his ſword, and his wrath ceaſed, Joſh. 7. To theſe we may adde that of Numb. 25.3.4. &c. the cauſe of the great famine, 2 Sam. 21. was the Kings not puniſhing of a ſinne committed by Sauls houſe; which done, the famine ended.
Reaſon 1 Becauſe, as Iehoſaphat told the Judges, their judgements were his, which if they executed, he will not; becauſe he will not puniſh one fact twice: but if not they, then will he; becauſe he is juſt, and elſe ſhould be unjuſt as well as they: for if it be injuſtice in them to ſpare the wicked, it would be in him.
Reaſon 2 Becauſe impunity from the Magiſtrate, makes impenitencie in the offenders, and brings them on to hardneſſe of heart and ſecurity, ſo that they never judge themſelves, and ſo neither judged by authority, nor by themſelves, they are judged of the Lord, as the contrary proves, 1 Cor. 11. For (I take it) it will hold, not onelyonly of thoſe ſinnes a man is guilty in foro conſcientiae, but in foro civili.
Ʋſe 1 This ſheweth the folly of thoſe men, who as they make conſcience of no ſinne, and onelyonly care to avoid thoſe ſinnes the lawes of men and ſtate will puniſh them for: ſo when they are fallen into any ſuch offences, care onelyonly how to eſcape the puniſhment of the law, and the hands of the Magiſtrate; which if they can by favour or friendſhip, by bribes, or the countenance of others, or by diſſembling, or covering of the fault, or howſoever, the care is taken and they never feare more. Their folly appeareth, becauſe then the Lord will take them into his owne hands; and that, ſaith the Apoſtle, is a fearfull thing. And more cauſe of feare, as Chriſt ſpeaketh, Matth. 10.28. What will it profit them then to eſcape the one, and fall into the hands of the other? As much as if a murderer ſhould by means and money either get his fact paſſed over at the Seſſions, and fall into the hands of the Judges at the Aſſizes; or ſcape their hands, either by corrupting the Judge, or the Sheriffe to pack a Jury for his purpoſe, or the fore-man to lead the reſt, when the next of kindred is ready to enter an appeale to the Kings Bench, where there ſhall be no ſuch packing. All he hath got by it, is his repriving for a while, but to his greater ſhame and puniſhment. So with theſe. Many a great man lives in oppreſſing and injuring others his tenants and inferiours, and either there is no civill law againſt him; or if there be, either his greatneſſe or purſe will carry it out well enough, that no puniſhment ſhall come upon him, or take hold of him: and then hee ſleepeth without feare, when he is as a man that hath eſcaped the rage of a foole, and is fallen into the power of a Bear robbed of her whelps. As Maſters, if they live in oppreſſion, or uſury, or deceit, or drunkenneſſe, or adultery, or ſome ſuch like, and can eſcape the Magiſtrates hands by the meanes they make; feare nothing: That is their folly, there is more cauſe of feare, God will take them into his hand. Many ſervants, when they have injured and dealt deceitfully with their Maſters, ſtealing from them, or ſerving them with eye-ſervice, miſ-ſpending their goods, and not furthering, by their endevours, their profites, if they can eſcape their maſters hands by lying or ſhifting, or diſſembling, or by his negligence, lenity, or remiſneſſe, they never feare: this is their folly, there is now more cauſe of feare, God will take them into his hand, to cut them off by the plague, or ſome other judgement. Finally, let theſe and all the like, ſee their folly, that thinke there is no feare if they can eſcape the hand and ſword of man by ſuch meanes; yet there will be no eſcaping of the hand of God, who will, as he ſaith, ſend ſerpents that will not be charmed. Jerem. 8.17. O conſider this yee that forget God! as if hee would not judge the earth when men neglect it, leaſt hee teare you in pieces.
Vſe 2 The cauſe why God ſendeth generall judgements upon ſuch a City or Land as ours is; why he drawes forth his ſword, or ſends famine, peſtilence, plague, or ſuch like; It is becauſe the Magiſtrates of that country or towne, are remiſſe and careleſſe, ſuffer ſinne unpuniſhed and uncenſured for ſome reſpect or other, making either munera oris, or manus, or officii. For if theſe did not let them, but they would purge the land from the bloud, and the adulteries, whoredomes, thefts, oppreſſions, blaſphemies, and ſuch things wherewith it is defiled, there would never come any ſuch generall judgements. For if the Juſtices at the Seſſions ſhould reforme throughly, and deliver the goale every one to his ſeverall puniſhment, the Judges ſhould have little cauſe to ride circuit, or if they did, but to make ſhort ones. So if Magiſtrates, God would not puniſh, or if he did, yet not ſo long as three yeares famine, and three yeares peſtilence: So that of all the enemies of a Commonwealth none is ſo great as remiſſe, careleſſe and corrupt Magiſtrates; for they are a cauſe of Gods generall judgements, when as their ſeverity would prevent. And none ſuch a fore-runner of ſome generall judgement, as they and their remiſneſſe; and in a Magiſtrate, it is better for the generall good, that he be too ſevere puniſhing ſome he ought and might ſpare, then remiſſe paſſing by others that deſerve it. As a Surgeon better too deepe or too nigh, then too little in tenting or cutting.
To teach every inferiour not to ſeeke and labour to eſcape the hand and puniſhing of the Magiſtrate or his ſuperior, who is as a Magiſtrate unto him, his maſter or parent, if he have offended and deſerved it, ſpecially remaining by that immunity impenitent in his ſin; for beſides that it is ſinne to him ſo to avoyde it, it will be but a further meanes to bring him to the hands of God, who will puniſh him more ſeverely and fearefully, cut him off from the tents of Iaakob. If any ſay this falls but out ſeldome, here and there one; and ſo no ſuch feare of it. I anſwer with Cyprian l. de lapſ. Plectuntur interim quidam, quo caeteri corrigantur▪ exempla ſunt omnium, tormenta paucorum. Theſe few ſhould be warning to others leſt they alſo periſh. Againe, are there but few? who can remember the many thouſands that God hath taken away and cut off by the plague? of inferiours and ſervants and ſuch like, whoſe ſuperiors had beene remiſſe towards them, and yet ſay this befalleth but to few. Or laſtly, who can think of many thouſands who are lying broyling in hell, and ſo cut off from the tents of Iakob by the Lord, though man winked at them, who happily if they had felt the ſeverity of magiſtracy might have beene ſaved, and yet ſay there is but a few. And though many yet have eſcaped, and doe or may eſcape, though the plague renew upon us, with their adulteries, &c. becauſe this is but the poore mans plague or the ſervants; yet who ſees not that even for the rich and the maſters, the Lord hath a plague for them, as Micha 2.3. and happily will it be for them, if 1 Cor. 11. they judge not themſelves.
That doth this, or that ſhall doe this.] God will not preſently ſmite them though they have committed this offence, but he will waite for their returne, & if they continue to do it, then will he cut them off. Hence the patience of God to ſinners waiting for their converſion. vide Revel. 3. and Iſaiah 30. or rather I obſerve, that though the Lord a long time ſpare the wicked, yet he will viſite them and pay them home in the end, Iſa. 26.14.
Both the maſter and the ſervant] Both him that wakeneth and exciteth, and him that is wakened, and anſwereth the call: meaning the whole houſe and family ſhould be cut off.
Doctrine. Gods judgements againſt the wicked reſt not in them onelyonly, but alſo are extended to their families, ſeed and poſterity. Iſa. 26.14 and deſtroyed all their memory.
Out of the Tabernacle of Iaakob.] That is, take them out of the land of the living, bringeth death upon them and putteth an end to their daies, and letteth them be no longer among the living. Though it may reach to their cutting off from heaven; yea, it containeth this; whence,
Doctrine. It is a judgement to the wicked to be cut off eyther naturally or violently, untimely, or in his ripe age, Iſaiah 26.14. and ſcattered them.
And him that offereth an offering.] Or him alſo that offered. Though he offer: noting the nature of men that when they are convinced of their ſinnes they thinke to pleaſe God by outward things, as ſacrifices, or faſtings, or outward hearing, and multitude of prayers, though they continue in their ſinnes.
Doctrine. It is the nature and practice of carnall and naturall men, when the judgements of God are denounced againſt their ſinnes, and the wrath of God declared againſt them. To take any courſe to free and deliver themſelves from them, and to appeaſe his wrath, rather then humble themſelves and forſake their ſinnes. And ſometimes by flying to humane helpes, ſometimes by religiouſeneſſe, as by offerings, or faſtings, afflicting the body, outward hearing and multitude of praying, and ſuch like. It is manifeſt in theſe, ſo in Saul, 1 Sam. 15.14.15. And Hezekiah when he was led by nature and the common courſe of men, 2 Kings 18.14. So in them, Mich 6.6.7. and Iſai. 58.2.3. &c.
Reaſon. Becauſe it is naturall unto them, they have it with other corruptions propagated from their firſt parents, for thus Adam and Eve dealt with the Lord, Gen. 3.
Vſe. To ſee the policy of Antichriſt and the Church of Rome: who knowes not from how many things the Antichriſtian Church of Rome promiſeth to her followers remiſſion of ſinne, and ſo freedome from the judgements of God, never once making mention of true repentance, or forſaking of their ſinne? As the Sacrament of pennance, almes-deeds, forgiving of injuries and offences, abundance of charity, holy water ſprinkled, devout beating of the breaſt, whipping of themſelves, pilgrimages, all ſorts of good workes. (And as the Rhemiſt, in Math. 10. ver. 12.) Epiſcopall bleſſing, for Chriſts death with them doth not take away daily ſinnes but originall; the ſacrifice of the Maſſe doth that.Sicut corpus Domini ſemel oblatum eſt in cruce pro debita originali, ſic offertur jugiter pro noſtris quotidiaenis delictis in altari. Thomas de ſacra Altaris. So as the body of our Lord was once offered upon the croſſe for our originall debt, ſo it is continually offered upon the altar for our daily ſinnes. And Catharinus in libro impreſſo Romae, writeth:*Chriſti paſſionem pro originali tantū peccato ſatisfeciſſe, & actualibus baptiſ. antecedentibus, miſſam vero ſatisfacere pro peccatis baptiſmum & primam juſtificationem ſequentibus. Catharinus in libro impreſſo Romae. That Chriſts paſſion made ſatisfaction onelyonly for originall and ſuch ſinnes as went before baptiſme; but the Maſſe ſatisfies for ſinnes committed after baptiſme, and our firſt juſtification. Finally, to ſay nothing of their Jubile, and their Ladies Pſalter, and her Pantofle, and an hundred ſuch things.
And him that offereth an offering.] Though he offer an offering, and thinke thereby to eſcape, and appeaſe Gods wrath, yet ſhall he not prevaile, nor eſcape.
Doctrine. In vaine do men thinke to appeaſe the wrath of God, and to eſcape his judgements, when he is angry and threatneth, by any outward means, as offerings, faſtings, prayers, and ſuch performance of parts of his worſhip, they remaining impenitent in their ſinnes, and keeping them ſtill. So is it here, and manifeſt in that Micha 6.6.7.8. and Iſaiah 58. à 2. ad finem. Pſal. 51.16.17.
Reaſon 1 Becauſe God is a Spirit, and he will be worſhipped in ſpirit and truth; outward things onelyonly cannot pleaſe him, being different from his nature; yea, they that onelyonly bring them, worſhip him neither in Spirit nor truth, but in body and outward things, in hypocriſie and diſſembling, &c.
Reaſon 2 Becauſe all offerings a man brings to God, all outward ſervice he performes to him, is accepted not for it ſelfe, but if it be, it is for him, or elſe rejected for him, and not he for it; for though men which are corrupt doe accept men for their gifts, and diſliking their perſons, yet feeling from their purſes, they will ſoone change their mindes and like of them; whatſoever they diſliked before ſhall be excuſed and leſſened. It is not ſo with God, he accepts men not for their gifts, but their gifts for them, or elſe rejects them and their gifts.
Reaſon 3 Becauſe they ſhew more contempt againſt the Lord, then if they never ſought him with any ſuch meanes, or came before him; which is manifeſt thus. A man hath offended his Prince, for which he threatneth and menaceth him to execute or deſtroy him. If he ſeek not to him at all by any outward means, or come not to him when he is ſummoned, it is but contumacy, not contempt; for he may doe it out of feare. Now contempt and feare cannot ſtand together in one ſubject: but if he come and ſeek him by outward things, never ſhewing any ſorrow for his offence, make no promiſe of his amendment, but thinke thus to ſtay juſtice, it muſt needs be judged a groſſe contempt. And where once contempt appeareth, there no reconcilement at all can be expected. So in this.
Vſe 1 By the former poynt wee ſaw the policy of Popery, by this we may ſee the impiety of it. By the former they pleaſe many, by this they periſh as many. And herein appeares their groſſe impiety, that for their owne gaine, they care not how many thouſands they loſe; not that of purpoſe they would periſh them, but that elſe they cannot profit themſelves; for if they ſhould not teach them that ſuch things foreſpoken of would pleaſe the Lord, and free them from his wrath, they would be of a ſmall account and lower price, and ſo their gaine and wealth decay, becauſe they may ſay as Acts 19.25. Sirs ye know that by this craft we have our goods. Their impiety then is this, that they hold them in the error, that theſe things will pleaſe God, and will not till they periſh by ſuch a conceit; like deceitfull and unfaithfull Lawyers who to get mony and gaine to themſelves, perſwade their Clyents, tearme after tearme, till the day of hearing come, that a plea they have drawne for them will hold good, and then they confeſſe themſelves to be in an error, when ſentence goes againſt them, and they deprived of their heritage; like unskilfull or unfaithfull Phyſitians, who finding what kinde of phyſicke their patients pallet doth beſt relliſh, though it be neither of force to preſerve or recover him; yet to keepe themſelves in requeſt and practice ever preſcribe him that, though he die for it in the end. Such Phyſitians are they of no value. If any man thinke I ſlander them, becauſe they talke much of pennance and confeſſion and ſuch things; I anſwer, I doe not; to inſtance in one: The ſchoole-men teach that ſalvation is in the ſacrament or ſacrifice of the maſſe, as health is in a medicine, which cures though the party doe nothing to helpe, never beleeve, only receive it. They teach then that theſe reconcile without repentance. I deny not that our latter Papiſts, when they find things written, ſcanned, and ſo prove ſcandalous, they have helped things with their late expoſitions; but it is one thing what they are forced to ſay by argument, another thing what they commonly teach to the people, who have the one taught to them without the other. They deale like ſome Phyſitians, who when they have to deale with common patients, who ſavour no religion, and thinke indeed health is in their power, and their medicines, they promiſe them ſimply and abſolutely health by them: But when they have patients that know religion, or finde a Miniſter with them, who knowes health is not in their power or medicine; then they tell them they muſt looke to God, and reconcile themſelves to God, and then by his bleſſing they ſhall doe them good. So theſe.
Vſe 2 To let us ſee the folly of thoſe men, who thinke by thoſe outward things, outward meanes to appeaſe and eſcape; and when they have once performed them, reſt as ſure as if they had the band in ſtatute Marchant, he ſhould not touch them The Church is full of theſe fooles: for how many are there: who if they heare by the Word, or ſee by the ſhaking of the rod, that the Lord is angry, thinke by an offering, giving almes to the poore, by faſting and bowing themſelves, by a little more frequenting of prayer, or comming to heare the Word, to eſcape well enough though they never repent and forſake their ſinnes? or if God ſmite them, that they are ſicke upon their bed… and draw neere to the buriall, if they give ſomewhat largely to hoſpitals, and holy uſes, to Schooles and Churches, though they never truly ſorrow before God, nor ſatisfie the injuries done to men by reſtitution, and ſuch like; yet God will be well pleaſed with them, and they ſhall not be cut off, but enjoy the everlaſting Tabernacles of Iacob. But fools & blinde! why ſhould they imagine that ſhould help them, which will not another, neither ever would? Is not he the ſame, and is there not ſtill the ſame meanes to appeaſe him; that which could not then, can it now? If the body be to be cured, if any thing be brought unto them, they enquire who ever uſed it, and what effect it had with them; and if they heare of many who did uſe it, and none ever recovered by it, they will never truſt to it; and yet for the ſoule they will go contrary. But if theſe doe not appeaſe him, why are they commanded, or why is that? Heb. 13.16. To doe good, and diſtribute, forget not: for with ſuch ſacrifices God is well pleaſed. I anſwer, they are commanded for other purpoſes, as duties and teſtimonies, and ſignes of thankfulneſſe: for it followes not that there is no uſe of them, unleſſe this be; God ordained them for other purpoſes. And as it is in ſalves, they cure that they were ordained for, ſaith Chryſoſtome. For the ſalve for the eye cannot cure the cut of the hand. And for that, Do and live, that is underſtood of the whole and of perfect doing, which is impoſſible for any, becauſe of their weakneſſe, Rom. 8. And that of the Hebrewes doth not tell us that that doth appeaſe God, when he is angry, but that they pleaſe him after he is appeaſed, and reconciled: for then he accepts them graciouſly and favourably. For ſo much riſeth out of Heb. 13.15. Let us therefore by him offer the ſacrifice of praiſe alwayes to God, that is, the fruit of the lips, confeſſe to his Name. Where he makes mention of Chriſt, ſhewing that they pleaſe him, comming from faith in Chriſt. But when a man lies in his ſinne, and ſo purpoſeth, and is without faith and without Chriſt, all the ſacrifices of ſuch a wicked man are abomination to the Lord; more when they are offered with a wicked minde, of deſerving at his hands, and derogating from Chriſt, and making him to juſtifie the wicked.
Vſe 3 To teach us now that the Lord ſhewes himſelfe diſpleaſed, and threatneth to cut us off, not to thinke by any outward things to appeaſe and eſcape it; it is not offering and almes, not faſting and prayer that will doe it, though they are ſuch things as God calls us unto by ſuch judgements; as Iſaiah 22.12. But in vaine ſhall we truſt unto them, if we remaine in our ſinnes, without repentance and forſaking of them. In vaine truſts any man to the Chyrurgion and his ſalves to cure his diſeaſe; all the while there is in the wound, within the fleſh iron remaining. Auguſt. de rectit. Catholicae converſat. So ſhall not his prayers and other things prevaile all the while hatred and other ſinnes remaine. All the while that Achan and his execrable bootie was in the Lords Campe, the teares and prayers of the whole prevailed nothing. Joſhua 7. but he taken out of the way and ſtoned, they prevailed. To prevaile then with God, and to have him reconciled, and to eſcape his diſpleaſure theſe cannot doe it, unleſſe we caſt out the execrable thing. If Moſes and the Rulers will hang up the heads of the people before the ſunne, and Phineas execute juſtice, the plague ſhall ceaſe; if every one will doe ſo with his ſinnes, he ſhall not be cut off, or if he die he ſhall live. The Marryners who were in a ſtorme, Jonah 1. tooke the contrary courſe to helpe themſelves, and ſave their lives, by unlading their Ship, and caſting all into the ſea, but it ſerved not the turne, nor helped them till Ionas was caſt into the ſea upon whom the lot fell, who had offended; ſo in this: many may give their goods, &c. and yet it will not ſerve; caſt lots, it will light upon thy ſinnes, and if that will not be caſt into the ſea, thinke that there will be no calming of it.
Now before we leave this verſe, it may be ſome Papiſts will gather hence as from the like places, that the Church ſtandeth not of the elect and predeſtinate onelyonly, as we affirme, for none elected can be cut off from it, ſpecially if we underſtand the cuting of them off from the everlaſting Tabernacles. Therfore they now condemne this in us as the counſell of Conſtance condemned Iohn Huſſe and burnt him. But this, neither any the like place confuteth that we hold, who doe not deny that wicked men and reprobates may be of particular Churches, but not of the Catholique; of particulars, becauſe to be in a particular Church is nothing elſe, but for a man to joyne himſelfe in that ſociety, which profeſſeth true religion. But to be of the Catholique Church is to be joyned to Chriſt as his member, and to draw life from him; ſo that he doth not, neither can periſh, In a particular Church then may wicked and reprobates be, as bad humours and rotten members are in the body, but not in the Catholique Church, which is Chriſts body; which as his naturall body could not ſee corruption, neither can it have any ſuch corrupts parts, and as no part of it could be cut off, no more of this; for where the head is, there ſhall all the members be, whereas then they ſhall never come where Chriſt is, they cannot be members of him, and ſo no parts of the Catholique Church. But are they not parts of the particular? they are; but yet it followes not that every one in them is part of it; for as every ward or ſtreete of London is part of the whole, yet followes it not that every one in them is part of it, for forrainers and ſtrangers may be in it. There is none of the Catholique, but he either is or hath beene in ſome viſible and particular Church; yet it followes not that all that are in it, are of it. And by this may be anſwered all thoſe parables and other places they bring out of the Scriptures to prove that wicked men are of the Catholique Church, for they are all underſtood of particular Churches, where the wicked are mixed inſeparably with the good, as Chaffe is with the Wheate in the field and barne, as Lees with the Wine, in the Terſe and Hogſhead; yet is neither the Chaffe Wheate, nor the Lees Wine, neither they the Church.